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 cy* 
 
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 (profcBBor n»iffiam (gliffet (J)a;rton, ©.©„ %%S 
 
 (J}re0enfeb fii? (gtrs. ^cwrfon 
 
 to t^e feifirari? of 
 
 (princefon ^^^eofogicctf ^emtnarg 
 
 ..^■^V- .; ^:' 
 
FAMILIAR LETTERS 
 
 UPON A 
 
 Variety of Religious SUB|E(?tS.' 
 
 VIZ. 
 
 1. The danger of infidelity. 
 
 2. The evidences of Chriftianity. 
 
 3. TLe hifrory of cur Saviour, 
 
 coJIe^ted from the prophe- 
 cies of the Oid Teltament, 
 
 4. The certainty of the ra<^s re- 
 
 ported in the golpel. 
 
 5. The internal evidences of 
 
 Chrifdanity. 
 
 6. Objcftions againft the inter- 
 
 nal evidences anfvered. 
 
 ; God's fovcreign grace vindi 
 cated, &c, 
 
 5. A true and falfe fa.'th ciftin- 
 giiilhed. 
 
 ?, A kga] and evangelical re- 
 pent? nee di!'tir.gu;fhed. 
 
 to. The char;.<5ler'; in Rom. vli- 
 ciftiiiftiy iiluitrated. 
 
 \R 14 1912 
 
 Moravian an?^--^.tI^^diJi^ar^'^-■:' 
 jufiihcation confiaerea;"" ^ 
 Imputed righteoufnefs ex- 
 plained and vindicated. 
 Tiie new law of grace exa- 
 mined and d'fprovec^. 
 Firft and f ; ndary juftifi^ 
 cation, agroundlefsdiftinc* 
 tion. 
 
 Juliilication by v/orks, in 
 James ii. conlidered. 
 Our obligations to good 
 works difti; a!y frat£dj||^ 
 The nature and neo3Bvy%f 
 our union to Ciirifr. 
 Antinortiiaa pleas for licen- 
 tiou'rie/s confidered. : 
 Dircdions for a aXWt and 
 com;ori.ible walk with God. 
 
 ■7" 
 
 By JONATHAN DICKINSON, A, M. 
 
 Prelident of the College at New -Jersey. 
 
 T H E F O U R T H EDITION. 
 
 '-'Even as our beloved hrcther Paul alfo^ according to the lulfdom 
 given to kim^ hath 'written unto you. As alfo in all his epiJIUs, 
 /peaking tn them of thefe things, in 'oshich are fome things hard 
 t-o he under jf cad, <which they that are unlearned and unjlable, nvrefi 
 as they do aljo tie other Jlriptures^ unto their own dejlrui^ion^ 
 2 Poter iii. ij, ig. 
 
 ■s>r.; 
 
 GLASGOW: 
 
 nt€d by JOHN B R Y C E, and Sold at his Shop, 
 oppG.tite Gibfcn's-wynd, S.4LT-market, 
 
 M D C C L X X V, 
 
[ iii 3 
 THE 
 
 PUBLISHER 
 
 T O T H E 
 
 READER- 
 
 TNSTEAD of attempting to give any chara£ler 
 -*- of the pioas author of the following letters, whofc 
 true worth was well known in America, wcftiall 
 give our readers the two following paragraphs, whicb 
 were publiftied foon after his death. 
 
 Character of Mr. Dickinson late Prefident of 
 the College of New-Jerfey^ extra£led from the Re- 
 verend Mr. FoxcROFT of Bofloriy hia Preface to 
 Mr. Dickinson's fecond Vindication of God's 
 fovereign free Grace, printed ^i Bojlon^ 1748. 
 
 y^ET I muft he allowed to drop a tear over my deceafl 
 friend^ endeared to me by a long acquaintance^ and 
 on the mojl valuable accounts^ as a fcholar^ a ChriJIiany 
 and a divine of the fir J} rank^ in t he fe parts of the world. 
 His Reafonablenefs of Chriliianity, his Scripture Bi- 
 /hop, his Scripture Doftrine, his Familiar Letters, 
 Jhne among his works that praife him in the gates ^ and 
 embalm his memory. He had afoul formed for enqui* 
 ryy penetration^ accurate judgment^ and difinterefed at- 
 tachment to truth. With a natural turn for controverfy^ 
 he had a happy government of his poffions^ and abhor- 
 red the perverfe difputings fo coimnon to men of corrupt 
 
 3 2 minds 
 
iv The Publisher to the Reader. 
 
 minds : Nor did hey as is too tuftomary with thofc of 
 an argimentatroe genius y fuffer the eagernefs of conten- 
 tion to extinguiJJj the fervours of devotion ^ or of brother - 
 
 ly-love. In his example he was truly a credit to his 
 
 frcfejfion ; by good worki adorning the doctrine of grace ^ 
 
 be was fo zealous an advocate for, He had generous 
 
 fentiments tvith regard to freedom of enquiry and pri- 
 vate judgmeiit in matters of amfcience and fahatiout 
 detejiingall perfecutions and impcjitions in religion y and 
 not approving fubfcripticns to human tefls of orthodoxy, 
 Tet never thelefsy as onsfet for the defence of the gojpely 
 he boldly co^rf rented what he took to be err or y and knew 
 not how to fit an idle fpeciatory when he apprehended 
 an afjault made on the Chriffian faith. He could n^t 
 bear the thoughts of being found either a traitor to the 
 cauf£,,of Chrijly or a coward in it. Whenever hefa%u 
 ii openly invadedy or fecretly under mine dy he flood ready 
 t) appear in its defence y without confuting his eafe or 
 his credit. As bigotry and party-ragey malevolence y 
 calumny and cenfure^ too frequently mingling with reli- 
 gious difputeSy were his abhorrencey fo he zvas an enemy 
 io iemporifing dijfimulationy blind charity y politic filencey 
 and thatfalfe moderation which facrifices divine revela- 
 tion to human friendJinpSy and under colour of peace and 
 candour y gives up important points of gofpei dodrine to 
 (very cppofery but flill is confiflent with difcovering a 
 Tiialigmty towards others that appear zvarm defenders 
 and conjlant afjertcrs of thofe evangelical truths. 
 
 From 
 
^ 
 
 The P ^ ' 
 
 -^ r:R ^ .- tr,C fl. • 
 
 this land, that 
 
 that account 
 
 people. '^ BO TON GAZETTE, Oa, 20cb, 
 
 Elizabeth-Town in New-Jerfey, 061. loth, 174 7' 
 
 fl V Wednefday morning died here, of a pleitretic ill- 
 nefs, that eminently learned, faiihful and pious mi- 
 T of the go/pel, and prefident of the college of New- 
 ^v, the reverend Mr. Jonathan Dickinfon, in the 
 } year of his age, who had been faflor of the fir ft 
 ::r. hyterian church in this town, for near 40 years^ 
 /' zvas the joy and glory of it. In him confpicuoufly 
 7red thofe natural and acquired, moral and fpiri* 
 endowments which tonftitute a truly excellent and 
 ible mar?, a good fc hoi ar, an efuinent divine^ and 
 u j.-'ious devout Chriflian, He was greatly adorned 
 -."o- li the gifts and graces of his heavenly mafier, in the 
 li'^ H whereof he appeared as a ftar of fuperior bright- 
 Sej and influence in the orb of the church, which has 
 fuftu^ned an unfpeakable lofs in his death, lie was of 
 un€o;jimon and and very extenfive ufefulnefs. He boldly 
 appeared in defence of the great and important truth of 
 cur riofl holy religion, and was a zealous promoter of 
 godly pradice and holy living, and a bri'/ ht ornament to 
 Lisprofeffion, In times and cafes of difficulty he was a 
 ready y wife, and able ccunfellor. By his death, cur 
 infant college is deprived of the benefit of his fuperior ac- 
 compli figments, which afforded a favourable profpscl of 
 *^f fixture profperify under his infpeciwn. As he lived 
 d^'pred cf ail, fh ;<fiv ./'. ^^erfon in thefe parts died 
 more lammted. ' • 
 
 THE 
 
< yi 
 
 DER. 
 
 '*!? thofe of 
 
 THE 
 
 PREFACE. 
 
 nn H E irregular heats and extravagancies of forae 
 -*- late pretenders to extraordinary attainments in 
 religion, their imaginary d'ly'me impul/es, and cxtatic 
 raptures^ with other effe^ls of their difordered far *cs 
 have call fuch a blemijh upon the Chriftian prof< ■ -^u 
 in the eyes of unfettled and unthinking people ; 
 it is well if too many are not in danger of cahiag 
 Chrijlianity irfelf in queflion, from the mani eflly 
 falfe pretences, and enthufiadic flights of fome, who 
 have put in a claim to fo eminent experience ii. the 
 
 divine life. It is therefore thought needful, as well 
 
 ar. feafonable at this time, that a brief and plain con- 
 firmation of the Chriflian religion be fent abroad a- 
 inong our people, to eftablifli them, in the founda- 
 tion of our eternal hope. This has been my {^t* 
 
 cial motive to the publication of fome of the firft of 
 the enfuing Utters. 
 
 O N the other hand, whether for want of duly 
 diftinguiibing between deluftve appear anr^s^ ;'i- . '•' 
 genuine ejects of an effujion of th x . . / 
 
 ■from whatever caufe, fuch has l-v ' ..jc vioiciu oppo- 
 fition of fome to the late revival cf re!igion in thtd^jid, 
 that the do(rirines o^fpeaal gran- i-^ of cxpsriiimrtcii 
 piety feem now by too many noi oui/ » jelled and op- 
 poled, but even treated h ccottrapt, aoder the 
 opprobrious character of -.r:.v ligJM ; avjf.ihey bad 
 never before been hear^ ^ ^^ ■ •..r,jrii iurui. ^ :.-. 
 This I take to be one c Kelt iyirw^o,^ 
 
The preface. tii 
 
 this land, that we have ever yet feen.-— -It muft oa 
 that account be not unfeafonable, to reprefent to our 
 people, in a clear and diflin£l: view, the experiences of 
 vital religion^ which are neceffary to conftitute them 
 Chrijlians indeed, This is aimed at in the publica- 
 tion of moil of the following letters. 
 
 The danger we are in of prevailing Antinomia' 
 nifniy and the actual prevalence that it has already 
 obtained (efpecially under the name of Moravianifm) 
 in fome parts of the country, is a fufEcient juftifica- 
 tion of the attempts 1 have made to fet the founda- 
 tion-error of the Antinomians in a true light j and to 
 difcover its dangerous tendency. 
 
 If any are inclined to cenfure me, for troubling 
 the world with new difcourfes upon fuch fubje^s, 
 as I had publicly treated on before ; particulairly the 
 evidences of Chriftianity^ the /over eignty of divine grace, 
 faith 2Jidi jujlif cation : They may confider, that ihefc 
 are moil important points, and deferve the moft par- 
 ticular illuftration, that there is at this time a fpeci- 
 al call to remove the objections againfl them out of 
 the way ; and that this is now attempted in a differ- 
 ent manner, from my former difcourfes on thefe fub- 
 jeCls ; and, I truft, with fome additional evidence to 
 the truth. 
 
 If any of my readers are fo curious as to inquire, 
 to whom thefe letters were directed ; it is fufficient 
 anfwer, that they are now by the prefs directed to 
 them ; and if they can improve them to their fpiri- 
 lual advantage, it will anfwer the end of their pub- 
 lication. May the blcffing of God attend them to 
 
 this purpofe. 
 
 Jonathan Dickinson. 
 
 THE 
 
?111 
 
 THE 
 
 CONTENTS. 
 
 Let. I. 'TpHE danger of infidelity. Page i 
 
 II. A. The evidences of Chriftiaaity. 9 
 
 III. The hiftory of our Saviour, collected from the 
 
 prophecies of the Old Teftan^ent. 24 
 IV. The certainty of the fa<fbs reported in the gof- 
 
 pel. 38 
 
 V. The internal evidences of Chriftianity. 49 
 
 — — VI, Obje£lions againft the internal evidences anfwer- 
 
 ed. 64 
 VII. God's fovereign grace vindicated againft f^veral 
 
 exceptions. 77 
 
 VIII. A true and falfe faith diftinguifhed. 91 
 
 IX. A legal and an evangelical repentance diftin- 
 guifhed. 109 
 X, The characters in Romans vii, diftin£tly illuf- 
 
 trated. 133 
 XI. Moravian and Antinomian juftificatloEi confider- 
 
 ed and refuted. * 155 
 
 — XII. Imputed righteoufnefs explained and vindicat- 
 
 ed. 180 
 XIII. The new law of grace examined and dlfprov- 
 
 ed. ^ 204 
 
 XIV. Firft and fecondary juftiiication, a groundlels 
 
 diftinflion. 234 
 
 ^. — XV. Juftification by works in James ii. ccnftdered 
 
 and explained. 255 
 XVI. Our obligations to good woiks difti nelly flatcd 
 
 and urged. 2/3 
 
 XVII. The nature and necefTity of our union t^o 
 
 Chrift. 302 
 
 — -XVIII. Antinomian pleas for licentioufnefs confider- 
 
 ed and obviated. 325 
 
 ■<— — XIX. Dlrcclions for a clofe and comfortable walk 
 
 with God. 349 
 
 FAMILIAR 
 
C I 3 
 
 FAMILIAR LETTERS 
 
 ON A 
 
 Variety of Religious Subjects. 
 
 LETTER L 
 
 Wherein the Danger of Infidelity is briefly repre^ 
 fented. 
 
 S I R, 
 
 I HEARTILY rejoice to hear from you, that 
 you are at laft come into a " refolution, iminedi- 
 " ately to enter upon aferious and impartial exami- 
 " nation of the Chriftian religion/' What youobferve 
 is certainly true, that " this is an affiiir of too great 
 " confequeace, to be carelefly neglefted, to be de- 
 *' cided at the club, or to be rejefted by wholefaJe, 
 ** with the too common arguments of mirth and raii- 
 ** lery, faeer and banter."—- 1 Qiould therefore be 
 incKCufable, ibould I refufe a compliance with your 
 rcqueft, to " maintain a correfpondence with you 
 " by letter ^ and aiTiil you, what I can, in your in*- 
 " quiries into the truth of Ghriftianity, the nature of 
 *' the Chriflian inftitution, and the character and qua- 
 " lifications of thofe who are intitied to the rewards 
 ** therein promifed," But what can a gendeman of 
 yciir capacities expecl from me f Aud has not this 
 caufe been clearly and fully handled, efpeciaily of 
 late, by a variety of authors ? Has it not triumphed 
 
 A OYer 
 
2 The Danger of Infidelity, Let, I, 
 
 over all oppofidon ? Have not its poor, deluded op- 
 pofers been covered with (hame and confufion, in all 
 their feeble attempts to fubvert our faith, and to de- 
 flroy the blclTed hope of our future happinefs ? And 
 are thefe books in your hands ? Read them, Sir, wish 
 that attention, which fuch an awful and important 
 affair demands of you ; and 1 think, you cannot fail 
 of obtaining convi£lion and fatisfa^lion. 
 
 To your inquiry, " How ihall 1 firft enter upon 
 " a proper difquilition of this caufe ^^ I anfwer, in 
 a few words. Confider the importance of it : Con- 
 lider, I intreat you, that it is an eternal concern. 
 Were this duly confidered, it would be impoflible 
 for you to content yburfelf in fuch a (late, wherein 
 there is fo much as a peradventure as to the dread- 
 ful and Sfftonifliing confequences of a difappoint- 
 menr. 
 
 You may perhaps have hitherto concluded all re- 
 vealed religion to be but a mere cheat' and impof- 
 ture.-— You may have born your part in the conver- 
 fation at taverns or coffee-houfes, againft prieft- craft, 
 cant, and entbufiafm.-— You may have i^iculed all 
 pretences to vital piety ; and exploded all the gofpel- 
 do<flrines refpedling future rewards and puniftiraent?, 
 as unreafonable, or unintelligible dreams and fifti- 
 ons, — Well ! fuppofmg you were in the right. What 
 happinefs, what comfort, or fatisfa£lton would your 
 
 infidelity afford you t What rational man would 
 
 envy you the confoiation, of imagining yourfelf upon 
 a level with the beafis^ and of expefting, that death 
 will terminate all your hopes and fears U— What be- 
 liever would part with the glorious hope of eternal 
 and inexpreilible happinefs and joy, for the gloomy 
 profpe61 of annihilation / 
 
 It is certain, upon this fuppofition, the believer 
 can be in no danger ; he has nothing to lofe, or to 
 
 fear : but has every way the advantage of you. 
 
 He has the prcfeat fatisfa^ion of being a favourite 
 
 o*c 
 
Let. I. Tijt Danger of LifideUty. g 
 
 of heaven.— —He has a continual fource of fupport 
 and comfort, amidfl the darkeft fcenes of providence, 
 from the gracious proraifes of the gofpcl.-— He can 
 overcome the miferies of life, and the terrors of death, 
 
 with the ravifliing Tiew of a blelTed immortality, 
 
 And it is certain, if miftaken, he will never lament 
 his difappointment : but lleep as quledy in a flate of 
 Don-exiflence as you can do. 
 
 But perhaps I have miftook your fentiments. You 
 may poffibly have given into an opinion of a future 
 exiftence, though you have called the truth of the 
 
 go/pel into queftion. Be it fo. Yet upon this fup- 
 
 pofitiori alfo, the believer has vaftly the advantage 
 of you. He has all the happinefs in this life which 
 Chriftianity aiFords ; and this you murt: be a ftranger 
 
 to. He can live in comfort, and die in peace. 
 
 , His religion deprives him of nothing, which can any 
 way contribute to his rational happinefs and delight ; 
 but every way tends to fubferve and promote them. — 
 And certainly (even upon your own principles) he 
 may have as fair a claim xofmcerity^ in his endeavours 
 to approve himfelf to the glorious Author of our be- 
 ing, as you can have ; and confcquently as good a 
 profpeft of future bleffednefs.— -So that, upoii the 
 whole, it is evident that he has nothing to fear from 
 his principles^ whether they be true or fa!fe,'"-¥Lt 
 has no caufe for thofe Hinging refle<51ions ; What if 
 I am miftaken ! What if my fentiments ihould prove 
 falfe, when it comes to the decifive trial ! 
 
 And now, let us tarn the tables ; and confider 
 the bitter fruits of your fatal miftake, if Chrijlianity 
 fiiould at lad prove true, — You cannot but acknow- 
 ledge, that there have been great numbers of men 
 of the beft moral qualifications, whofe intelle£lual 
 powers were no ways inferior to theirs on the other 
 fide of the queftion, who have profeffed the truth, 
 and experienced the power of that religion, which 
 you have defpifed,— How many moft excelJent per- 
 
 A ,2 • fon?. 
 
4 7he Danger of InfdsHty, . Let. I. 
 
 fons of the greateft integrity, learning, and fagacity, 
 have at their peril appeared to ftand by this caufc ; 
 and have facrificed their edates, their honours, and 
 their lives, to the defpifed and perfecuted doctrines 
 
 of the crofs ! It is certain, that yoa cannot have 
 
 z greater aiTurance of being in the right, than thefe 
 men have had ; and confequently there is at leaft a 
 
 probability on their fide, as much as on yours. 
 
 You ycurfelf therefore, and all the unbelieving gen- 
 tlemen of your acquaintance, who have any degree 
 of raodefty left, mud neceffarily own, that the caufe 
 
 poflibly may turn out againfl them. And v^rhat if 
 
 it ihould ! 1 am even afraid to reprefent the confe- 
 quences in a proper light ; it will poflibly be efteera- 
 cd preachment or cant ; or be voted harfh, uncivil, 
 or unmannerly treatment. But, Sir, I would pray 
 •you to confider this matter, withoutvany refentment 
 of my ruftick method of addrefs, Confider it only 
 71% it is reprefented in the fcripturei ; and in thac 
 view it will appear, that the dreadful confufion, the 
 amazing horror, and the eternal mifery, which will be 
 the confcquence of your infidelity, will be vaftly be- 
 yond the utmoft flretch of your raoft exalted appre- 
 henfion or imagination. As foon as your foul is fe- 
 parated from your body, it will become the immediate 
 objefl of^he divine wrath ; and how lighrly foever 
 you may think of thefe things at prefeat, you will 
 find, that it is a fearful thing to fail into the hands of 
 the living Gd?i.— -When the great Judge of the world 
 ftiall defend from heaven, to take vengeance en all 
 ihofe who do not obey the gcfpel of Jefus Chrijl, where 
 will our unbelieving gentlemen appear ? Will not 
 iheir mirth be quite fpoiled, their farcaflic flouts 
 and fleers be for ever over, when they muft fl:and 
 trembling at the left hand of their Judge, having no 
 pofllble refuge to betake themfelves to, no plea to 
 make for their infidelity, no place of retreat in a 
 diffolving world to hide their heads 1—What com- 
 fort 
 
Let. I. The Bangs r of hifidelity, 5 
 
 fort will it then afford them, to fay, " Alas ! bow 
 have we been deceived I We never thought it would 
 have come to this ? Now we have found to our cod 
 that there is fomethlng more ia the docflrines of a 
 final retribution, than fable or ii<Siion, pried-crafi or 
 fanaticifm, however we have in the gaiety of our 
 temper rejecfted and defpifed them."- — Will ihey 
 then be poffeiTed of a fufficient bravery and prefeoce 
 of mind, to out- face their glorious Judge ; and to 
 hear with intrepidity the terrible fentcnce. Depart^ 
 y& curfedy into everlaftingfire prepared for the devil 
 and his angels f — -Will they with their ufual frolic 
 humour, endure the execution of this fentence ; and 
 with fport and padime, welter in the eternal flames 
 of that furnace of fire that is the deftined abode of 
 every final unbeliever I 
 
 Now, Sir, does it not infinitely concern yoo, to 
 confider the cafe before you in this awful view, to 
 compare and make a proper ediraate of the inconceiv- 
 ably different ftates of the believer and the infidel, 
 both with refpe<Sl: to time and eternity ; and to enter 
 upon the difqaiiltion you propofs, with a mind duly 
 impreffed with the vaff importance of your comin'- 
 to a fafe coaclufion ? 
 
 You tell me, that you " cannot from the nature of 
 " things fee any neceffity of mch a way of falvarion, 
 ** as the gofpei propofes. The light of nariTre teaches 
 " us, that God is merciful ; and confeqaently that he 
 «' will pardon finoers, upon their repentance and a- 
 " mendment of life," Let us then confider this cafe 
 impartially. 
 
 I think, there is no need of arguments to convl/icc! 
 you, that you are a iinner. \)o but confider the 
 natural tendency of your affe£lions, appetites and 
 paffions; and review the pad condu(fl of your life ; 
 and a demonftrationof this fad truth will unavoidably 
 itare you in the face^— Let any man enter into him- 
 felf J and ferioully confider the natural operaiioas of 
 
 bis 
 
6 The Danger of Infidelity. Let. I. 
 
 his own mind ; and he muft neceffarily find, that in- 
 flead of a frequent and delightful contemplation of 
 the perfe£bions of the divine nature, inftead of a thank- 
 ful acknowledgment of his obligations to the divine 
 goodnefs and beneficence, and inftead of that fub- 
 lime pleafure and fatisfa£tion, that (hould flow from 
 the remembrance of his Creator and Benefa£lar, his 
 afFe£lions are naturally following mean, low and un- 
 reafonable, if not vile and wicked entertainments and 
 gratifications. He will find, that all communications 
 with his glorious Creator are naturally painful and 
 uneafy to him : while every trifling amufement, and 
 the vileft fenfual object of his thoughts, find a more 
 eafy entrance, and a more peaceable reft in his foul. 
 From hence it is moft evident, that the heart is re- 
 volted from God; and that we have fabftituted the 
 creature in his ftead, as the objedi: of our purfuit and 
 delight.- — And befides this ; who are there among 
 the beft of the children of men, whofe confciences 
 will not charge them with innumerable adual tranf- 
 greflions of the law of nature ?— -From this view of 
 the cafe, you muft therefore certainly find yourfelf 
 in a ftate of moral pollution and guilt. 
 
 And can you in fuch a ftate as this, refle<5l upon a 
 God of infinite purity and jujlice with comfort and 
 courage ? Will not confcience fly in your face, and 
 upbraid you with your guilt and danger ? Doth not 
 your reafon tell you that the great Creator and Go- 
 vernor of the world is too holy to approve, and too 
 juft to overlook fuch a fixed averfion to him ; and 
 fuch numerous fins and provocations again ft him, as 
 you cannot but' charge to your own account f 
 
 But " God is merciful." True, he is io^ to all 
 proper objeds of mercy ; and in a way agreeable to 
 the laws of his immutable juftice and holinefs. But 
 can you fuppofe, that God will give up his juftice and 
 holinefs, as a facrifice to his mercy, out of compaf- 
 Coa to tbofe, who deferve no piry from him, to thofe 
 
 who 
 
Let. I. The Danger of Injidtlity* 7 
 
 who refufe the oiFers of his mercy in the gofpcl, be- 
 caufe difagreeable to their fmful defires and imagina- 
 tions ? 
 
 But " repentance will entitle the finner to pardoa^ 
 ** without any other atonement." — Are you fure of 
 this ? Certain it is, that mankind, have always, in all 
 ages, thought otherwife. What elfe was the mean- 
 ing of thofe facrifices, that have every where ob- 
 tained ; and what the meaning of thofe fuperftitious 
 auflerities, and fevere penances, that have been fo 
 commonly praftifed in the heathen world, if fome a- 
 tonement befide repentance, was not thought necef- 
 fary to pacify an offended deity l- — ConCder, 1 in- 
 treat you, that as fm is contrary to the divine nature, 
 it muft be the objc^l of God's difpleafure. As it is 
 contrary to the rules of his governing the world, ic 
 muft deferve punifliment. — If God be the Reftor and 
 Governor of the world, he muft have fome laws to 
 govern by. If he has laws to govern by, they muft 
 have fome penalties to enforce them. If his laws 
 have penalties annexed to them, thefe muft be ex- 
 ecuted ; or elfe they would be but fcare-crows, with- 
 out truth or juftice.-— I entreat you alfo toconfider, 
 how the repentance of a guilty criminal can anfwer 
 the demands of juftice.- -What fatisfa^llon will our 
 forrow for fm afford to the divine being ? How will 
 it repair the diiiionour done to the perfections of his 
 nature ? How will it rectify our depraved appetites 
 and paffions ; and qualify us for the enjoyment of his 
 favour ? How will it vindicate his holmefs; and dif- 
 cover to the rational world, his natural averfion to fia 
 and Tinners ? Or how will the fear of God's difplea- 
 fure be a fuiEcient reftraint to mens lufts and vicious 
 appetites, if fmnars may fuppofe, that when they 
 have gratified their lufts, and taken their fwing ia 
 fin, they can repent when they pleafe ; and thereby 
 have an eafy acccfs to the favour of God I In a word, 
 what evidence caa you poffibly pretend to from the 
 
 light 
 
8 T^he Danger of Infidelity* Let. L 
 
 light of nature, that repentauce only will fatisfy the 
 divine jiidice ; and reconcile you to God ? 
 
 But after all, were it even fuppofed that repen- 
 tance would neceflarily give us a claim to mercy, 
 without any other fatisfaflion to God's juftice, it 
 niuft then be another fort of repentance, than you 
 feem to fuppofe. You mud then aliov/, that this re- 
 pentance raufl be a thorough change of heart and 
 life. For you can hardly fuppofe, that we are qua- 
 lified for God's favour, while all the powers of our 
 fouls are in dire(fc oppoficion and averfion to him. 
 And is this repentance in our owq power ? Can we at 
 pleafure renew our own fouls ; and give ourfelves 
 new alFeftions, difpofirions, defires and delights ? Can 
 we change the bent and bias of our inclinations to 
 the obje<ft3 of fenfe, and bring ourfelves to love God 
 above all things ; and to take our chief delight and 
 complacency in him ?— -This mud be obtained, in or- 
 der to enjoy the favour of God. And yet it is ma- 
 nifeftly out of our reach. It mufl be the t^tB. of 
 an almighty power. 
 
 I hope, you may now fee the neceflity of a Savi- 
 our, both to expiate your fm and guilt, which your 
 repentance can never do ; and to fan£lify your deprav- 
 ed foul ; and make you meet for the fervicc and en- 
 joyment of God.—.-lf the fe are obtained, you muft 
 be certainly and eternally fafe : but if you dare 
 venture into eternity without them, I mufl needs fay, 
 you do not want courage. 
 
 You fee I have addrelled you with an unreferved 
 freedom and familiarity. I have overlooked the dif- 
 tance of your charafter ; and treated you as if we 
 werp in the fame ftate of equality now, as we (hall 
 quickly find ourfelves before the tribunal of our glo- 
 rious Jadge.— -The caufe requires this at my hands ; 
 and 1 ihould have been unfaithful, I had alraoft faid 
 unmerciful to you, if I had not failed of the decorum, 
 which would have been roy duty to have obferved in 
 
 any 
 
Let. II. The l^vidences of Chrijlianlfy, 9 
 
 any other cafe. I (hall therefore depend upon your 
 candid interpretation of this unpoliflied addrefs ; and 
 your kind acceptance of the faithful defigns and de- 
 fires of, 
 
 S I R, 
 
 Your mod obedient 
 
 humble fcrvant. 
 
 L.E T T E R II. 
 
 Wherein ^a brief and general view is given, of th& 
 e^vidences of the ChriJIian religion, 
 
 S I K, 
 
 YO U rell me, " My letter had almoft thrown 
 you into a fit of the fpleen.'' But I cannot but 
 hope, from your " awful concern, left you meet 
 *« with the confuQon 1 have therein defcribed,'' that 
 it will have a better effeft. — I acknowledge, that 
 *« a pathetic declamation cannot be received for ar- 
 *« gument" And that, " your faith muil be built 
 <* upon evidences, that will reach the underilandiog, 
 " as well as the fofter paiTions of the foul." J3ur what 
 evidence do you defire or want, of the truth of 
 Chriftiaiiicy ? Confider, Sir. Gonfult your books 
 and your friends. Make your demands as large, as 
 you or they can contrive. And v/hatever rational 
 evidence you are pleafed to afic for, ihall be at your 
 
 fer-?ice. 1 have myfelf with particular application 
 
 been confidering, what reafonable evidence can pof- 
 fibly be confuked or defired, which the glorious God 
 has not already given us, in confirmation of the 
 Chnlli?.a inftitution ; and 1 find nothing wanting, 
 B which 
 
10 The Evidences of Chnjliatiity, Let. IL 
 
 which we are capable of receiving. And I cannot 
 
 but prefume, that if you likewife would irrparti- 
 ally and in earned put yourfeif upon the fame en- 
 quiry, you muft meet with a full and complete 
 fatisfaclion. 
 
 You will certainly acknowledge, that the great 
 Creator is capable fome way or other to communicate 
 his will to intelligent beings, with fufficient evidence 
 that the revelation is from him.— -Now what I de- 
 fire of you is to fit down, and confult upon fome fuch 
 means of doing this, as would ftrike your mind with 
 the {Irongeft conviction, obviate all your doubts; and 
 give you the fullefl: confirmation of the divine origi- 
 nal of fuch a revelation. When you are come to a 
 point, confider the credentials of Chriftianity ; and 
 fee whether you can find what you yourfeif would 
 demand, and what you fuppofe moft likely to give 
 you fatisfa^ion. 
 
 Would you expe<n- from fuch a revelation, a rea- 
 fonable account of our firll original ? — Look into the 
 Mofaic hiftory of the creation , and there you will 
 find, how the world, and how yourfeif originally 
 fprang from the divine ^j/ / and in what manner we 
 are the offspring of God. 
 
 Would you expeft a narrative of fuch circumftan- 
 ces of God's difpenfations towards us from the begin- 
 ning, as would be correfpondent with our conllant 
 experience and obfervation ?-— The fame hiftory will 
 inform you of thofe irregular alFe£lions, and vitiated 
 appetites and paffions, which every man finds in him- 
 felf ; and which have brought fuch deftruflion and 
 mifery upon the world, in all its fucceffive periods, 
 fince Adam's fall. 
 
 Would you expe<^, that there fiiould be early in- 
 timations of the method of our recovery from the 
 (late of fin and guilt, which we had brought ourfelves 
 into by our apoflacy ? — You will there alfo find the 
 gracious promife, that the feed of the woman fhall 
 
 break 
 
Let. II . The Evidences of ChriJIianity, li 
 
 break the ferpenfs head; and deliver us from ihe 
 deadly effe^is of his malicious temptation. 
 
 Would you defire to find a particular prediction of 
 the promifed Saviour, by whom we are to obtain a 
 redemption ; his lineage and defcent, the time, place 
 and manner of his birth, the circumftanccs of his life, 
 death and refurre£i:ion, a particular defcription of the 
 nature, the fubjeCls, and the continual progrefs of 
 his kingdom ?— -Read the prophecies of the Old Tef- 
 tament ; and read the hiftory of the New ; and you 
 will find fuch a correfpondence and agreement, as will 
 aflford you matter of fulleft fatisfa£lion, that they arc 
 both from God. 
 
 Would you expert, that there fhould be fome 
 means, to keep the promifed Saviour in the continu- 
 ed view of God's people, before his aclual and per- 
 fonal manifeftatiou ; and to keep alive their faith and 
 hope m him ?-— What were all their facrifices, their 
 legal purifications, their priefthood, and all their 
 long train of rites and ceremonies, but inftituiions 
 purpofely adapted to that end ? 
 
 Would you CKpedi: repeated and renewed teiTimo- 
 nies from heaven, to the prof effing people of God, 
 that their religion was from him ; and that their faith 
 and hope, excited by thefe typical inftitutions, were 
 built upon a fure foundation ?— -Such were the mi- 
 racles frequently wrought among them, the manifef- 
 tarion of the divine prefence in the Shechinab, thei. 
 urim and thummim^ their frequent oracles^ their fuc- 
 cefilon of prophets, whofe predi£lions refpe<ning the 
 Jews themfelves, and the nations round about them, 
 were continually fulfilled and fulfilling before their 
 eyes;' and the accomplilhment of many of them, are 
 apparently open and vifible to us alfo. 
 
 Would you fuppofe, that near the predifled time 
 of the Saviour's appearance, not only the Jewifti na- 
 tion, but all others that were' acquainted wiih their 
 facred books, would live in raifcd expe<fUtions of 
 
 B 2 this 
 
12 The Evidences of Chrl/Iianify, Let. II. 
 
 gr^at and Wonderful event ?-— You will find in the 
 gofpels, in Jofephus ^, Tacitus f, and Suetonius §, 
 that this was the cafe in h£i. 
 
 Would you expe<5>, that when the Saviour did 
 appear, he would by the holiaefs and beneficence 
 of his life, and by numerous open and uncontefted' 
 jTiiracles, give fuch atiedation to his divine miffion, 
 ;is would be fuflicient evidence, that he was indeed 
 the Meiliah fo frequently predided, and fo earneftly 
 expecSled f- — Doth not the facred hiftorians anfwer 
 your higheft expe^liiions, in this refpe^l ?— -In them 
 you find, that the dead were raifed, the Tick healed, 
 ihe maimed reflored to the ufe of their limbs, the 
 fight of the blind recovered, the deaf brought to 
 their hearing, the leapers cleanfed, the demons e- 
 ]z£icd 5 and in a word, that the whole lime of his 
 niiniliry was a continued fuccefiion of the mod bene- 
 ficent and afloniihing miracles ; miracles as furprifing 
 in their nature, as their number, fuch as valtly ex- 
 ceeded the power of all created beings ; and were 
 therefore the ftrongeft teftim.ony from heaven, that 
 this Saviour raoft certainly v/as, what he profeiTed 
 himfelf to be. 
 
 Would you expe£l-, that this Saviour (hculd veri- 
 fy, his divine railTion, to future times, by prophecies 
 of fucceeding events ? — Do not the evangeiifts afford 
 you many inftances of fucn predi<[i(ons, which have 
 
 been clearly and fully accompiiilied P In thefe hif- 
 
 lorians you will find, how he foretold the treafon of 
 Judas, the (hamefal fall of Peter, with the flight of 
 ail his difcipies, in that gloomy dreadful night, v/hen 
 ibejhepherd vjas firjtten ; and the /beep fcattered» la 
 thefe you will find, how. he foretold the time and 
 manner of his own death, the term of his continuance 
 in the grave, with his glorious refurre^ion and afcea- 
 fion. You will there alfo find him foretelling the 
 
 miflioD 
 
 ^ t)e bell. ]nd. lib. vii. cap. 31. f Hill. cap. 13. 
 5 in Vefpal. cap. 4. 
 
Let. II. The Evidences of Chrijlianlfy, 13 
 
 rniffioD, divine infpiration, isiraculous po^vers, and 
 glorious fuccefs of his apoftles ; and their fellow-la- 
 bourers iu the gofpel-miniftry.— Thefe hiftorians do 
 iikewife fee before you, his particular prediction of 
 the dedrudtion of Jerufalem ; and the abolition of the 
 temple, with the prodigies which preceded, the tri- 
 bulation which accompanied, and thedifperfion of the 
 Jewiili nation which followed, that amazing defolati'- 
 
 on. And do not it furprize j^ou to find from Jofe- 
 
 phus, that the twenty-fourth chapter of Matthew, 
 and the twenty-fird chapter of Luke, are more like a 
 hiftory than a prophecy of that dreadful event P — If 
 you fhould yet further expeiH: fome predidions from 
 him, that extend to the prefent times, and are now 
 vifibly accom,pii{hed before your eyes ; liic he not 
 foretold, and do you not find it true, that JerufaUm 
 Jhall continue to he trodden down oj the Gentiles^ imhi 
 the time of the Gentiles be fulfilled f 
 
 Would you expcifl, that when this PvIciTiah, ac- 
 cording to the prophecies concerning him, was cut 
 " cff'y he (liould declare himfelf the Son of God ivith 
 pQVjer^ by his refurredion from the dead f*--- And })as 
 it not appeared true, that no precaution by iealiutT 
 his tomb and fetting a guard over ic, could prevenc 
 his triumph over the grave; and his appearing ro 
 great numbers of his difciples ; and frequently and 
 lamiliarly converfmg with feme of them, for forty 
 days together ; and finally afcending up to heaven 
 before their eyes. 
 
 Would you expecl:, that his difciples, who were 
 eye and ear-witneifcs of his life, death, refurrecVion, 
 and afcenfion ; and could not pofnbly be deceived iu 
 fa£fs fo open to all their fenfes, fhould at their peril 
 preach this Saviour to the world ; and continually un- 
 dergo a life of painful travel and fatigue, poverty 
 and reproach, oppofition and perfecuticn, to propa- 
 gate his gofpel ; and that they would finally' facri- 
 fice their lives in the caufe, and feal their do£>rine 
 
 with 
 
14 The Evidences of Chrijlianlty, Let. IL 
 
 with their blood ? — This they have done, and it is 
 impoiTible that more could be done, to raife their 
 truth and fincerity above all fufpicion. 
 
 Would you expe£t, that thefe difciples fliould be 
 extraordinarily and pfculiarly qualified for their great 
 work ; and fent forth ro the nations with fufficient 
 credentials, to confirm their teftimony and make 
 their doftrines credible ?- — What greater furDuure 
 can you pclTibly fuppofe needful in fuch a cafe, 
 than for a number of unlearned men and women, to 
 be inflantaneouily endued with an intimate ana fami- 
 liar acquaintance with all forts of languages; and 
 (not, as pretended by feme energumens and the mo- 
 dern French prophets, have their organs of fpeecb 
 improved by the devil, in pronouncing languages 
 which they did not underftand ; but) capable con- 
 ftantly and familiarly to converfe with every nation 
 in their own proper fpeech ; and with greateft pro- 
 priety to write, and tranfmit to pofterity, the hiflory 
 and religion of their Lord and Mailer in a foreign 
 language which they had never learned.- — Can you. 
 Sir, poiTibly imagine a greater and brighter difpiay 
 of the immediate agency and omnipotent power of 
 the glorious Author of our being, ttian thus at once 
 to enlarge the mind, and furniih it vmh fuch an a- 
 mazing extent of knowledge, while G^^ himfelf has 
 born them witnefs^ with figns and wonders ; and with 
 diver Je miracles ^ and gifts of the Holy Qhojl^ according 
 to his own will f 
 
 Suppofe, you fiiould fee fome unlearned ruftics 
 with whom you are acquainted, pretending to a new 
 revelation ; and confirming their pretences, by fpeak- 
 ing familiarly all the languages of Europe, by heal- 
 ing the fick and decrepid with a word, raifing the 
 dead to life, and (Iriking men dead by a word, re- 
 vealing the fecrets of other mens hearts, communi- 
 cating thefe and fuch like powers to others by the im- 
 pofitioQ of their hands j and declaring to you that it 
 
 was 
 
Let it. The Evidences of Chrijliantty, 15 
 
 was not by their own power or holinefs, that they 
 performed thele works : Should you ficd the (tri£left 
 hoi<r<crs and conformity to the divine nature, joined 
 with thefe miraculous powers -.—Would you not be- 
 lieve fhe truth of their pretenfions ?— Would you not 
 acknowledge, that God was in them of a truth ? 
 
 Would you expeft that thofe men, who were fent 
 ' out to preach and propagate a new religion in the 
 world, ihouid themfelves be infpired with a prophe- 
 tic fpirit ; and capable to foretel future events ? And 
 is not this alfo vifibly fadi:, in the cale before us ? 
 Have they not diftin^lly foretold theftate and fate of 
 the church in all its periods, until the confummation 
 of all things ?— Do not we ourfelves fee their pre- 
 dictions exadly and circumftaniially verified, with re- 
 fpeft to the rife, reign, and rage of Antichrifl ; and 
 with refpedl to the Jews flill continuing a diftinft 
 people J and remaining in their unbelief, until God 
 (hall again grafF them into the olive-tree, from whence 
 ihey have been cut off? 
 
 Would you expefl that the Meffiah fhould profper 
 and fucceed thofe difciples, whom he (hould fend 
 out to propagate the gofpel among the nations, by 
 
 the converfion of multitudes to the faith ? And do 
 
 we not find in fa(5t, that he has afiifted a few meaa 
 and unlearned fiftiermen, without riches or pcprer, 
 art or eloquence, to triumph over all the prejudices 
 in mens minds againft the doftrines of the crofs, over 
 all the bitter oppofition of the rulers of the world, all 
 the riveted pre-poflelTionsamongft both Jews and Gen- 
 tiles, to their ancient religion ; and all the learning 
 of Greece and Rome ; and to bring fo great a part 
 of the world into a profeiled fubjedion to the crofs 
 of Chrift ! 
 
 Would you expe£i:, that the religion of fuch a 
 Saviour (hould be every way worthy of God, agree- 
 able to ail his glorious perfecSlioas ; and every way 
 fiiitablefor man, perfedive of his nature, and adap- 
 ted 
 
J 6 The Evidences of CbrlJIlafiUy, Let. IL 
 
 ted to his welfare, in every ftation, relation, and ca- 
 pacity that he fuftains in this world, as well as to his 
 eternal intereft in the world to come P Ail this (1 think) 
 is what the deifts themfeives are forced to allow. 
 
 Would you expe£l: Tome apparent inflnence of this 
 religion, upon the hearts and lives of tho/e who fin- 
 cereiy profefs it ; and who commit their fouls and 
 
 eternal interefls into the hands of this Saviour? 
 
 And do net you yourfelf fee this continually excm* 
 pliiied ? Do not every hody fee, that they who cor- 
 dially receive the Lord Jefus Chrifl for their Prince 
 -and Saviour, are diftinguifhed from the reft of the 
 world, by the exercife of lovs both to God and 
 .xnan ?— -Is not the change wrought in the hearts and 
 •lives of fuch, vifible to every obferver, in the blef- 
 fed fruits of holinefs, rlghteoufnefs, charity, and be- 
 neficence ? — This change they themfeives profefs to 
 have experienced, by their exercife of faith in the 
 Lord Jefus Chrifi. This experience they juftify to 
 the world, by the fteady conduct of their lives.— f- 
 And thus the great Redeemer approves himfelf in- 
 deed the great Phyfician of fouls, by recovering all 
 from their fpirituai maladies, who apply to him, and 
 depend upon him for a cure. , 
 
 Would you expeft a confiftent and harmonious 
 fchf rne of religion, through all the parts of divine 
 revelation r- — -And is it not wonderful to obferve, 
 how the New Teitament every way anfwers the de- 
 fign of the Old J and how all the numerous writers 
 of thefe facred books, notwithltanding their very dif- 
 ferent manner of writing, the very diftant ages in 
 which they wrote, and the very diffsrent circura fian- 
 ces of the church in their refpe^Hve times of writing, 
 have yet all taught the fame dofirines, all defcribed 
 the fame dangers, and all pointed out the fame way to 
 eternal falvation ! 
 
 Thus, Sir, I have fct before you, in the clofeft 
 and raoft connected view, fome' brief hints of the cre- 
 dentials 
 
Let. II. The Evidences of Cbrijlianlty. 17 
 
 dentials of Chriflianity. I kpow, you are capable 
 
 of extending your demands yet further ; and of pro- 
 poling fomething elfe, that may ftill ferve to reflecl 
 new light upon the Chriftian revelation : x\nd there 
 is yet much more at your fervice, when you will be 
 pleafed to make your demands. You mull however 
 in the mean time allow me the freedom to fay, that 
 the evidence now in view is fufticient 10 fill the mind 
 of every unprejudiced perfon, with a neceffary and 
 infallible certainty of the truth we are inquiring af- 
 ter.-— Deliberately confider each of thefe arguments 
 feparately and particularly ; confider them in all their 
 connedlion and relation to each other ; and then try 
 whether you can refufe your alTent to the gofpel of 
 Chrift. 
 
 There is (I am fenfible) one ohjedlon ready to of- 
 fer itfelf to your mind againfl all this ; and that is. 
 How do I know, that the great and principal fads, 
 upon which Chriflianity is efpecially built, may be 
 depended upon, as certainly true ?-— How do I know 
 
 the congruity of the prophecies with the event P 
 
 How do I know the miraculous conception of the Lord 
 Jefus Chrid, the atteflation of the angels to Kis birth ; 
 or that he wrought fuch miracles in confirmation of his 
 divine miiTion ; and that he rofe again from the dead; 
 and afcended up to heaven ?- — How do I know that 
 his apoftles were icfpired with fuch extraordinary and 
 divine gifts ; or that they performed fuch miraculous 
 operations ? 
 
 To this I anfwer, that fome of the evidences which. 
 I have offered, are what direclly, upon the very firfl 
 Tiev*^, you may know, and c<innot but know, to be 
 certainly and infallibly true, if you will but open your 
 eyes to obferve them.— You do certainly know, that 
 human nature is dreadfully corrupted and vitiated, 
 that it is oppofite to the holinefs and purity of the 
 divine Being ; and that there is therefore great ne- 
 c|(iity of a Saviour, to bring us to God and reftify 
 I C our 
 
i8 The EvtdetK^s cf Chri/li unit f, Let.1L 
 
 our depraved nature.--] — You may certainly know, 
 that there are a great/Zariety of predi<5llons of fuch a 
 S-aviour, difperfed/tnro^ the whole Old Teftaraent.: 
 and that the whole nation of the jews always did, and 
 flill do, from thence live in railed expe(^ation of a 
 Mefiiah. — You may certainly know, that there were 
 a great number of rites and ceremonies religiouily 
 obferved and pra^lifed among the Jews ; and that 
 jacrijicing^ in particular, was not only enjoined upon 
 them, but early and generally pracSlifed among all 
 nations. For none of which things can there be any 
 manner of reafon given or imagined, unlefs they were 
 
 types and adumbrations of an expected Saviour. 
 
 You may certainly kno7/, that the time prefixed in 
 the Jewifli prophecies for the manifellation of the 
 MeiTiah, was the very time, in which by the concur- 
 ring teftimony both of the friends and eaemies of 
 
 Chriftianity, the Lord Jefus did appear. You may 
 
 certainly know, that the Jewiih prophets did foretel 
 "^fujfering Saviour^ a Saviour that fliould be wounded 
 for our tranfgrejfton^ bruifed for our iniquities^ that 
 fhould make his foul an offering for cur fin ; and that 
 fliould be cut cffy but not for himfelf ; and you are e- 
 qualiy certain from all other hiftorians, as well as 
 from the evangelifts, that our Lord Jefus did under- 
 go fuch opproby, mifery, and death, as was foretold 
 
 of the MeiTiah by the prophets. You may certainly 
 
 know, that it was foretold in the prophet^-, that the 
 fczptre fhould not depart from J udah^ and a lawgiver 
 from betzveen his feet^ until the corning of the Mefftah ; 
 But that after his death, the Jewi(h [sicriiicQS Jlrould 
 €eafe ; and their holy city and fanBuary be deflroyed 
 and made defolate : and that the event does aiTure us, 
 that the circumilances of the Jewifh nation did exadt- 
 ly anfwer to thefe prophecies, both before and af- 
 ter the death of Jefus Chrift. You may certainly 
 
 know, both by the Jewifh and Chriftian prophecies, 
 that under the gofpcl-difpenfatiou, the Jews were to 
 
 be 
 
Let. II. The Evidences of Chrijlianity, 23 
 
 lyar ; becaufe he believeth net t be record that God gave 
 of his Son. 
 
 You may perhaps tell me, that if you h^d feen 
 thefe miracles yourfelf, you .would have believed 
 them.- — But hath not every body elfe the fame claim 
 to this fort of fatisfadion as you ; and the fame rea- 
 fon to defire, to be eye and ear-witnelTes of fuch 
 
 miraculous operations ? At this rate, miracles 
 
 would ceafe to be miraculous, they would become 
 common and familiar things ; and no longer ftrike 
 the mind with any convi(Si:ion at all, any more than 
 tite ebbing and flowing of the fea, the rifing and fet- 
 ting of the fun ; or any other fuch difplays of the 
 divine power, in the common courfe of providence. 
 
 Upon the whole there is no evidence wanting, 10 
 leave the unbeliever inexcufable.—— There is evidence 
 every way fufficient, to fatisfy the mind of an impar- 
 tial enquirer after truth. And it is impofUble for a- 
 ny man in the world to imagine any means of confir- 
 mation in this important truth, fuperior to what is 
 herein fet before you. — How unreafonable would it 
 therefore be, to require more evidence in a cafe, 
 wherein we have already as much as we are poiTibly 
 capable to receive ?- — That ic may be efFedual to 
 eftablifh you in the faith, is and (hall be the prayer 
 
 of, 
 
 1- , - 
 
 S I R, 
 
 Yours, &c. 
 
 LETTER 
 
[ H ] 
 
 LETTER III. 
 
 Wherein an hijJorkal account of the birth, life, faf 
 fioTiy refurreElion, afcenfion, and future kingdom 
 of our hleffed Saviour., is colleded from the pro- 
 fhectes of the Old Teflament. 
 
 S I R, 
 
 1 Rejoice to hear from you, that any endeavours 
 of mine have contributed in the leail towards 
 your fatisfacllon. I am thereby the more encourag- 
 ed to hope, that your remaining difficulties may eafi- 
 ly be obviated ; and particularly, that it will not 
 prove difficult to anfwer your prefcnt demand ; to 
 fliew you " how you may certainly know that the 
 " prophecies of the Old Teftament had a dire£^ rc- 
 
 !^ ference unto Jefus Chrift." You may know this 
 
 by the exa£t accomodation of the predi<ftion with the 
 event. That this therefore may be fet before you in 
 a proper light, I will endeavour to give you (in the 
 form of an hiftot-y) a brief reprefentaiion of our blef- 
 fed Saviour, gathered from the Old Teftament ; and 
 leave you to compare this with the narrative of liirn 
 in the New.-— If ihefe agree, you thereby have a 
 certain difcovery of the divine original of thefe pro- 
 phecies ; fmce none but an omnifcient mind could 
 poffibly forefee ihefe events. And you have iikewife 
 the fame certainty, that Jefus Chrift is the predi(51ed 
 Meffiah, and that his miffion is divine, fmce what 
 was foretold of the Meffiah in the prophets, is ful- 
 filled in him. 
 
 The time of the manifedation of this glorious Per- 
 fon, whom I am now to defcribe, was during the 
 continuance of tbe kingdom of Judah, w^hile Vifceptre 
 was in the handi and a lawgiver came jrom between 
 
 tht 
 
Let. III. The Hijlory of our Saviour^ 8cc, 25 
 
 the feet of that tribe (a), while the fecond temple 
 x^*as yei (landing (b), juft 450 Chaldee years after 
 the decree tvent fcrth to reflore and to bitild jemfalem^ 
 -which was in the twentieth year of Artaxerxes Lon- 
 
 gimanus, king of Perfia (c) ^. This king likewife 
 
 came into the world, and the God of heaven fet up hif 
 everlafling kingdom^ at that feafan of the fourth or 
 Roman rronarchy (d), when there was an end put to 
 the dreadful J^aki?ig of the heavens and the earthy the 
 fea, and the dry land^ and indeed of all nation^ by- 
 the wars of Alexander the Great, the four kingdom-? 
 that arofe cut of his conquefts ; and the Romans the 
 conquerors of them all ; and when peace was reftored 
 to the world (e), which happened when Auguftus 
 C^far was emperor of Rome> and Herod the Great 
 was king of Judea. 
 
 As to the pedigree or defcent of our bleffed Savi- 
 our, it iriuft be confidered with refpe£l to the two 
 different natures, tha^ were united in this glorious 
 Perfon. For how wonderful foever it may appear to 
 us, the Man Chrift Jefus was alfo Immanuel, God with 
 us (f j, and chat divine Child which was born^ and that 
 Son which was given to us (at the time before de- 
 fcribed) is the mighty God, and the everlafling Father^ 
 as well as the 'prince of peace (g). He is that God, 
 wkofe throne is for e'der and ever (h) : and though a 
 man, yet fuch a Man, as is alfo God's own FcUow (i). 
 Now, if we confider his defcent, with refpc<Sf to his 
 div'ne Perfoo, it mud nec<:franly be, that though he 
 be God ihc Fariher's So«, and begotten by him (^}, 
 yei his going forth muft have been from oj old. from 
 
 D ever'- 
 
 (a) Gen. xHx, lo. (h) MJ. ui. i. Hag. ii. 7« (c) Dan, ix. %$, 
 
 * Daniel's (even weeks and thresfcore ard iwo weeks, or 483 
 ycafs, wtrt to tctp.nnate &-t the death of the Mtfliih. Wc muii: 
 i.^erefoie ^ubftjavft tVoni that nuniDer, i!je 33 years of Ms life ; an-i 
 there rtnr.ios 450 years 10 his binh. 
 
 (d) r .!. ii. 44. (e) Hag.ii. 6, 7, 9. (f) lU. vii. 14. 
 
 (k) .. ix. 6. [h) Fil^i. xlv. 6, U) Zech. x.n. ?, 
 
 (k) iki. ii 7. 
 
26 7he Utjlory of out Savmir^ Let. III. 
 
 €verlajling(\). And it is accordingly true, that the 
 'hovdi pojjcjfed him in the beginning of his ivay^ before 
 his works of old : He ivas fel up from everlafting^ from 
 the beginnings or ever the earth was (m). — Being thus 
 neceflariiy (t opt from lookiog any further than to e- 
 teri]ity, and to him that inhabits eternity, in confider- 
 jng the original of his divine perfon^ I proceed to 
 take notice, that in his human nature, he defcended 
 from the loins of Abraham (n), of Ifaac (o), and ot 
 Jacob (p), from the tribe of Judah (q), and from the 
 royal family of David (r) ; and that in a way furprif- 
 ingly different from any ordinary human generation^ 
 a virgin conceived and brought forth this Son, whofe 
 na?ii2 is Immanuel (s) ; and this new thing did God 
 create in the earthy that a woman hath compa£ed a 
 vian (r). 
 
 The place where our bleiTcd Saviour was born, 
 was Bcthlehem-Ephratah. This town, though but 
 little among the thoufands of Judah, was honoured 
 with being the place out of which he came forth who 
 is the fupreme Ruler in Ifrael(u\ Here he was born : 
 but this was not the place of his chief and principal 
 refidence ; that was Galilee of the nations . This peo- 
 ple who had walked in darknefs, faw this great light 
 among them : even upon them who bad dwelt in the land 
 of the jJ?adow of deaths hath this light Jhined {\v). 
 
 The circumlfances of his appearing in the world, 
 were low, mean, and abafed ; very diiferent from the 
 expe^TlarioDs men had entertained of the Mciluh ; 
 and therefore he was defpfed and rejected of men, 
 they hid their faces from him, he was defpifed, and they 
 efleemed hi?n not (x). Nay, many were aftonifhed at 
 him, his vifage was fo marred^ more than any man; 
 and his form, more than the fons of men (y.) So f ar 
 
 was 
 
 (I) Micah V, '2. (m) Prov. viii. at, ly (n) Gen, xii- 3. 
 
 (o) GcD. xxv'i. 24. (p) Geo. xxviii. 14. fq) Gen. xlix. 10, 
 
 (ri Pfal. Ixsxix. %$, 36. (s) I'a. vii. 14, (t) fer. xxxi. 1,1. 
 
 (u) Micah v. %^ (w) lia. ix. i, i. (x) Ifa. lui. 3. 
 (y) iCa. lii. ix. 
 
I.ET. III. colkBed from the Old Tejlament. 27 
 
 was his appearance from that glory and majefly, thac 
 pomp and fplendor, which was expe^ed iii the Mef- 
 fiah, that he was confidered as a worm and no man^ 
 a reproach of msn ; and dcffifed of the people {z),-" 
 Even the priefts and rulers ibemfelves, who (hould 
 have been the builders of the Jewifti church, refufed 
 this jlone^ which is beco/ne the Head of the corner (a\ — 
 And the reafoa of this was, that they faw mform 
 nor comelinefs^ no riches nor honoar, no magnificence 
 nor beauty in him, that they fJooidd deftre him (b). 
 
 The characters in which he appeared in the world, 
 were thofe of a Prophet, Pried, and King : to each 
 of which, it is proper to fpeak fomethiDg particu- 
 larly. 
 
 The Lord our God did in the Perfon qf our blefTed 
 Saviour, raife up unto his people a Prophet, like 
 unto Mo/es^ the greareft and moft eminent prophet of 
 the Jewifti church ; he puts his zuords into his mouthy 
 that he might fpeak unto them ^ whaffoever he coinma^d- 
 ed him ; and held his people under the (trongell in- 
 jun<5lion upon their peril, to hearken to the uwrds^ 
 ivhich this prophet fJjould fpeak in his name (c). And 
 as our Lord Jefus Chrifl, was deflined by God the 
 Father unto the prophetical office, he chearfully un • 
 dertook it. Lo, I come^ (fays he) ir\ the volume of thy 
 hook it is written of me, I delight to do thy » ■//, O my 
 God: Tea, thy law is within my heart {d). And as^ 
 he chearfully undertook, fo he diligently and faith- 
 fully difcharged this facred and important trufl. He 
 as a wonderful Courfellor {t)^ preached coiiftaotly to 
 the people, and made known the whole mind and will 
 of God to them ; and could make this appeal to his 
 heavenly Father, I have preached righteoufnefs in the 
 great congregation, Lo^ I have not refrained my lips^ 
 O Lord, thou knowefl, I have not hid thy righteouf. 
 nefs within my heart. I have declared thy faithful- 
 D '2 n(fs 
 
 (z) Pfal. xxii. 6. {?.) V(^\. cxviii. aa. (1">) IH^. \\\\. ■%. 
 
 (0) Deut. xviii. 18, TO. {.;) Pfal. xl. 7,5i. (e) I^, ix. 6- 
 
2 8 7 he Hifiory of our Saviour^ LcT. III. 
 
 nefs andthy falvation, J have r.ot concealed thy loving- 
 kindnefs and thy truth from the great congregation {\), 
 He conilantly preached among the people the bleffed 
 and joyful oewsof a glorious falvation from their fin, 
 guilt, danger, and mifery. The Spirit of the Lord 
 God was upon him^ hecaufe the Lord had anointed him 
 to preach good tidings unto the meeky he fent him to bind 
 lip the broken hearted ; to proclaim liberty to the cap- 
 tives^ and the opening of the prifon to them that were 
 bound, to proclaim the acceptable year of. the Lordy to 
 comfort all that mourn, to appoint unto them that mourn 
 in Zion.) and to give unto them beauty for afl:esy the oil 
 of joy for moi4rning ; and the garment of praife for the 
 fpirit of heavtnefs (g). He exercifed moil tender com- 
 paiiicn to dark, doubung, and tempted foals. The 
 hrui fed reed did he not break; and the fmoakingfla:^ 
 did he not quench^ until he brought forth judgment unto 
 truth (b). He flrengthened the weak hands ; and con- 
 firmed the feeble knees ; and f aid to them of a faint 
 hearty Be ftrongy jear w/(i).— -He warned the care- 
 jefs and fecure finners of their mifery and danger ; 
 and proclaimed unto them the day of vengeance of our 
 God(k), He Vi-arned them to be wife, to ferve the 
 Lord with fear ; and to kifs the Sony lejl he fhould bs 
 angryy and they perif}^ by the wayy ivhen his wrath is 
 
 kindled but a little (V), He made the path-way of 
 
 falvaiicn plain, before the eyes of ail thcfe who be- 
 lieve in him, hke an high way, where the way-faring 
 
 nieny though fools could not err {m). He coniidered 
 
 his people as his flock ; and took care of them, as a 
 moit waxhful and carefn! (hepherd. lie fedhisfiock 
 like a fhepherdy he gathered his lambs with his army 
 he carried them in his bofom^ and gently led tbofe that 
 *ivere with young (n). 
 
 I next 
 
 f) Pfal. xl. 9, TO, (g) Ifa. Ixi- i, a, 3. (h) Ifa. xlii. 3. 
 i) Ifa. XXXV. 3. (k) Isa. ixi- :i. (i) ?f. li' jQ,-.-X3v 
 
 ni} iia. XXXV. S. (n) Ifa. xl- ji» 
 
Let. ill. collected from the Old Teftament. 59 
 
 I next proceed to give yen a view oF onr Lord 
 Jefus Chriil:, as the great High Priest 0/ our pro- 
 fejfwn. As fucb, he undenook to nriake an atone- 
 menr an:! expiation for onr fins. He bore our ?risfsy 
 and carried our Jor rows : the tbafiifement of our peace - 
 teas upon him^ and vAth his ftripes we are healed. 
 God laid upon him the iniquity of us all : and he made 
 his foul an offering for our fins [o). Thus he finifhed 
 the tranfgreffion^ made an end cf fin : and made recon- 
 dilation for iniquJt^ (p). Ke likevvire wrooght oat a 
 perfecl righteoufnefs for finners, whereby they ilioiild 
 be juilifieci before God ; and accepted of him. God 
 raifed up this righteous Branch unto David^ in wbcfe 
 day Judah is fared ^ and Ifrael d-iveils fafely : and 
 this i; the 7?ame whereby he ts called , THE LORD 
 OUR lllGHTEOUSNES.^(q). He is one who 
 fpcaks in righte-^'fnefs^ '^^^g^'^y io fave (.;). For he has 
 brought in everuifiing righteoufnefs (t). As a Priefl: 
 llkewife, be brings us into a covenant-relation to God. 
 He is the hlcffenger or Angel of the covenant (r). Th(=* 
 Lord in an accepted time heard him : and in a day of 
 falvation has helped hmiy has preferved him, and given 
 him for a covenant of the people y to eflablifh the earth (^f). 
 By the blood of his covenant ^ God has fait forth his pri- 
 [oners out of the pit ^ wherein is no water ; and God has 
 promifed ihat he will keep his mercy for him for ever- 
 more ; and ihat his covenant Jhall [land fij} with 
 inn (w). Thus the couufei of peace was b^twcea 
 God the Father and him.-— la a word, as our Friefi, 
 he is our Advocaie with the Father; and makes 
 inlercejjion for irarfgrefjjrs (>:). Thus v/e fee, that 
 according to GoJ'j oath concernino; him, he re- 
 iuainelh a Priefl for ever ^ aft^r the order of Melchize- 
 dec {)), 
 
 This 
 
 f/0 Ifa. \'".. 4, 5 6, 10. (p) Dan. ix. 44. [a) Jer, xxH. ^, 6. 
 (r) ifa.lxMi. I. (s) I^an. ix. 14. (t) xMal. ui. T 
 
 (u) ira. xlix. 8. (w) FUl. ixxxix 28. U) Hii- iiii- la' 
 
JO The Hi/lory of our Saviour^ Let. III. 
 
 This bleffed Saviour fuftained likewife the office 
 of a King. God hathy^^ this his King upon his holy 
 
 hill of Zion(z\ The throne of God (our Saviour) 
 
 is for ever and ever ; and the fceptre of his kingdom is 
 
 a right fceptre {?), As a King, he reigns in the 
 
 hearts of his people, brings them into fubjeflion to 
 himfelf J and makes them willing in the day of his -bow- 
 er (b). As a King, he fits at God's right hand ; and 
 rules in the midjl of his enemies (c). In his mnjcfly he 
 fides forth profperoufly ; and his arrows are fharp in 
 
 the heart of the king's enemies (d). His regal office 
 
 was not limited to the time of his bodily refidence a- 
 mong us ; for of the increafe of his government andpeace 
 there is no end. He fits upon the throne of David^ and 
 in his kingdom^ to order it and to eflahlifb it^ with judg- 
 ment and wit h juflice^ from henceforth even for ever (e). 
 
 Such caufe had Zion to rejoice greatly, and the 
 
 daughter of Jerifaiem to fhout ; for behold^ her king 
 came to ker^ juft, and having fa hation (f). 
 
 Having thus (liewn from the prophetic account of 
 our bleffed Saviour, the time of hismanifeflation, his 
 defcent, the place of his birth, and the place of his 
 principal refidence, with the circumflancfs of his ap- 
 pearing in the world, and the charaflers in which he 
 appealed ; I proceed to obferve fome of his diftin- 
 guiihing qualities, and the more remarkable incidents 
 of his life and death. 
 
 As to his perfonal properties, he was perfe<^ly in- 
 nocent, and mod examplarily holy both in heart and 
 life ; and in that refpeft, fairer than the children of 
 men, Grace was poured info his lips^ therefore God 
 hath hlefl'ed him for ever (g). He was God's righteous 
 Servant, and there was no dtceif found in his m.outh Qi), 
 He was the Sun of Righteoufnefsy zvhich arofe upon his 
 people, with healing under his win:is, or in his rays (i). 
 
 He 
 
 (z) Pfal. il. 6. (a) Pra!. xV- 6. (b) Pfa^ ex, 3- 
 
 (c) Pial. ex. I, 7. (d) Pfal. xlv. 4 5. (0) Ifa. ix. 7. ' 
 
 m Zerl.. ix. 9. (g) Pial. xlv a. {')) Ifa. li:i- 9^ i^* 
 (i) M*.l«chi iv. a. 
 
Let. III. colleded from the Old Tejlamenf, 31 
 
 He was of a meek and lowly difpofition. This 
 King of Zion came to her^ not oxAy jujl and having fa l- 
 vation ; but (hewed himfelF lowly , by moft aftonifti- 
 ing condefcenfions (k). — He gave bis back to the fmit- 
 ers ; and his cheeks to them who plucked off the hair ; 
 he hid not his face from fhame and /pitting {\), Tho^ 
 he was oppreffed and aff.ided ; yet he opened not his 
 mouth (m). He did not cry^ nor lift up, nor caufe his 
 voice to be heard in the flreets (n). 
 
 He was endowed with aftonilliing wlfdom and ca- 
 pacity. The Spirit of the Lord rejled upon him, the 
 fpirit ofwifdom and under/landingy the fpirit of counfel 
 and mighty the fpirit of knowledge^ and of the fear of 
 the Lord{p), Thus did the Servant of the Lord deal 
 prudently^ he was ey,alted and extolled ; and was very 
 high (p)." — He, and only he, of all the human race, 
 could fay, Counfel is mine^ and found wifdom^ I am 
 underfianding^ I have flrength (q). 
 
 Previous to his entring upon his public miniflry, 
 there was a mefjenger fent before him^ to prepare the 
 hearts of God's people for his reception, whofe voice 
 cried in the wildernefs, Prepare ye the way of the Lord^ 
 make fir aight in the defer t a high way for our God. 
 Every valley fh all be exalted ; and every mountain and 
 hill flmll be made low ; and the crooked fhall be made 
 Jlraight^ and the rough places plain ; and the glory of 
 the Lord fhall be revealed ; and allflefh fl) all fee it to^ 
 gether : for the mouth of the Lord bath fpoken it (r). 
 Thus God fent one to his people in the Spirit of Eli- 
 jah the prophet, before the coming of the great and 
 dreadful day of the Lord, to turn the heart of the fa- 
 thers to the children ; and the heart of the children to 
 the fathers. He fent his, meffenger to prepare his way 
 before hint ; and then the Lord whom they fought ^ came 
 fuddenly to his temple (t). 
 
 When 
 
 OC) Zecb. Ix.'9' 0) Ifa. 1. 6. (m) Ifa. HJi. 7. 
 
 (n^ Ifa. xiii. a. (o) \£\. xi- a, 3, (p) Ifa. liii. 13; 
 
 (q) Vio\* viii. 14. (r) Ifa- xL 3, 4, J- (t) Mai. 17. j, 6. iii. i. 
 
3 a ne Hificry of our Saviour, Let. III. 
 
 When he entered upon his ptsblic miniflry, God 
 gave him the tongue of the learned^ that he fhould know 
 hovj to fpeak a word i?2 fafon to him that if weary ; 
 aod he was itioil painful and diligent in his v;ork, be 
 was awakened morning by morning, his ear ivas a- 
 wakened to hear ^'BiXid. vigoroaily to attend to the great 
 bufinefs before him(u).- — He began his miniftry in 
 the rtiountainons parts of Jndea ; and how beautiful 
 then upon the mountains were thifeet of him whobrouaht 
 oood tidings J luho pub/i/hed peace^ who brought good 
 tidings of goody who pnhiifhed falvation^ who faid unto 
 Zion^ Thy God reigneth (w). As he refided in Gali- 
 lee (as was before obferved) fo hi3 miaii'try early and 
 peculiarly enlightened thoFe dark corners, the land of 
 Zebuloriy and the land of Napthali ; though they had 
 dwelt in the land of the fhadrjo of death, thii light 
 finned upon them (x). Bur tbec, his niinillry was not 
 Jimited to them. Thisy?jr which ca?nc out of Jacob (^^) 
 enlightened the whole land of Ifrael, in that time of 
 
 grofs ignorance, and thick darknefs. They might 
 
 all be called upon to arife and fhine, for their light 
 was come : and the glory cf the Lord was rifn upon 
 ihem ; though darknefs had covered the earth, and 
 grofs darknefs the people ^ yet the Lord arofe vpon them, 
 and his glory was feen upon them(z). He preached 
 riahteoujnefs in the great congregation (a). He came in- 
 to' the temple (h), aaJ by his preaching there, raaJe 
 the glory cf that latter houfe, much greater than the 
 glory of the former, which was built by Solomon (c) - - 
 In what manner he fulfilled his rainiilry, has been 
 already cocfidered. 
 
 In coniirmaiion of his divine m'filon, he wrought 
 many wonderful miracles among the people, wbere- 
 ever he went. I'^he Lord their God came among them^ 
 he came to fave them ; then the eyes of the blind were 
 
 opened : 
 
 («) ira.1.4. ('*') lj^-lii.7- (xj if^'^-/- V 
 
 (y) Nuni, xxlv, 17. <.z) Ifa- Ix. i, a. (a) Piai. xl, 9. 
 
Let. III. colkBed from the Old Tejlamenf, 33 
 
 opened ; and the ears of the deaf unjlopped ; the lame 
 man leaped as an hart ; and the tongue of the dumb 
 fimg (d). In that day, the deaf heard the \s(ords of 
 the book ; and the eyes of the blind faw out of ob- 
 fcufity' and out of darknefs, the meek alfo iocreafed 
 their joy in the Lord \ and the poor among men re- 
 joiced in the holy One of Ifrael (e). 
 
 When the ft retching out of Immanueis w'lng^ had 
 \^xi^ filled the land of Judah, it might have been ex- 
 pefted, that he would have met with a mod joyful 
 entertainment amongfl the people : but the cafe was 
 o t h e r w i fe. Though he was for a fancluary to fo me ; 
 yet, he was for a ft one of ftumhling^ and for a rock of 
 offence to both the houfes of Ifraely for a gin and a fnare 
 to the inhabitants of Jerufalem : and many amo?ig thent 
 flumbled and fell, were broken^ andfnared^ and takeri. 
 For the teftnnony was bound up ; and the law fealed a^^ 
 mong his difclples {t)y known indeed and underflood 
 by ihenri : but kept hid as a fecret from the body of 
 the jewiih nation. Notwithilanding the indefatiga- 
 ble labours of our blelTed Lord, in inftru^ling this 
 people, tho' God made his mouth like a fharf [word : 
 and made him a poUjhedJhaft in his quiver.: Yet d\d 
 he find caufe to complain, that he laboured in vain ; 
 andfpent his ft rength for nought^ and in vain (f). Who 
 among all the Jewiih nation were there, that believed 
 his report f and to whom was the arm of the Lord re' 
 vealed f He was rejected and dcfpijed of them ; and 
 they hid their faces jrom him (g). It is true, he had ^ 
 confiderable number of temporary followers, there 
 appeared fome numbers of the children of Zion^ who 
 rejoiced greatly ; and of the children of Jenijalem who 
 Jhouted, when they beheld their King come to them^ juft 
 and having falvation, lowly and riding upon an afs, and 
 upon a coil the Jole of an afs (h.) But v/e fhall quick'y 
 
 E . fee, 
 
 (d) Ifa. xsxv.j, 6. (e) If«, xxix. i^, xp. (c} Ifa. vlii. i4,--i6, 
 (i) i a. xlix. 2, 4. (g) Ifa. iiil. i, 3- C^O Zecb. ix'9. 
 
54 '^f^^ Hijlory of our Savisur^ Let. Ill- 
 
 fee, that this joy was all turned into hatred, and 
 rage, and malice. 
 
 I proceed next to (hew the manner of onr Saviour's 
 fuffering?, from the hands of this people. When their 
 rulers took counfel together again/} the Lord^ and againjl 
 his aru)inted(\). He was betrayed into their hand?, 
 by one of his familiar friends^ in whom he trufied (k). 
 They wouyided and bruifed hini^ the chaflifement of our 
 ■peace ivas upon him^ that by his stripes we might 
 be healed (X), He gave his back to the f miter s ; and 
 though they buffeted and fpit upon him, yet fuch 
 was his aftoni(hing meeknefs and patience, that he 
 gave his cheeks to them that plucked off the hair ; and 
 hid not his face from fhame and fpitting{m). They 
 pierced his hands and his feet (n). And when they 
 had nailed him to the crofs, they gave him gall for his 
 meat , and in his thirft gave hi?n vinegar to drink (o). 
 They mocked and upbraided, and even laughed him 
 to f corn f they f hot out their lips^ they pook their heads y 
 faying^ He trufied in the Lord^ that he would deliver 
 him-, let him deliver him feeing he delighted in him (p). 
 In time, they cut him off from the land of the living (q). 
 Thus was the Meffiah cut off^ but not for himfeif\i)» 
 For the tranfgrejfion of God^s people, was he ftricken. 
 He made his foul an offering for fin ^ and he poured out 
 his foul unto death, that he might bear the fin of many, 
 and make inter ceffton for tranfgreffors (s). After his 
 death, his murderers parted his garments among them ; 
 and cafl lots upon his vefture (i). And being dead, he 
 made his grave zvith the rich ^u), that is, he was bu- 
 ried in a rich man's tomb. 
 
 Thus I have followed our bleifed Saviour to the 
 grave. But could the grave detain him ? Could it 
 keep him its prifoner \ No ! I know thlilmy Redeemer 
 
 liveth ; 
 
 (i> Pfal. H- %i (k) Pfal. xli. 9. (I) Ifa. liif. 5. 
 
 (tn) Ifa. J. 6. ^ (n) Pfal. xxii. 16. (o) Pfal. Ixix. %t. 
 
 (p) Pfal. xxii. 7, 8. (q) Ifa. llii. g. (r) Dan. ix. z6. 
 
 U) Ifa. liii. 8, 10, u. (t) Pfal, xxii, \%t (u) Ifa. liii. 9. 
 
Let, in. colieded from the Old TeJIament, 35 
 
 livetk ; and that he Jh all [land at the latter day upon 
 the earth (yi), hlisfkfh might go-Tt) the grave, and 
 rejl m hope ; for Gcd ivcaild not leave his JguI in hell ; 
 nor fuffer his holy One to be To ioag under the power 
 
 of deatji, as to fee corruption (x), After his foul was 
 
 made an offering for fin^ he faw his feed ; and prolong- 
 ed his days (y). He afcended 10 the right hand of 
 God ; and the Lord faid to him, Zit thou at my right 
 
 hand until I make thine enemies thy footjlool (7^. He 
 
 afcended en high^ that he might lead captivity captive ; 
 and give gifts unto men (a). 
 
 Having thus given you fome account from the an* 
 cient prophecies, of the life, death, and refurre6lion 
 of our Lord Jefus Chrift, I (hall now proceed to (hew 
 you fome of the confeqaeoces of this great event. 
 
 And it may be proper in the firR pLice to take no- 
 tice, what were the eife^ls of the Jews thus reje^ling 
 and murdering the Prince of life ; and to (hew you, 
 that the people of Titus the llomaa prince came upon 
 the?ny deflroyed the city and fanduary, caufed the fa* 
 crifice and the oblation to ceaje : and the abominations 
 (or abominable armies) with their eagles (and fu^ 
 perflitious rites ) to overfpread and to make them defo- 
 /tf/^(b).'— When God had laid in Zion for a founda- 
 tion, aflone, a tried flone, a precious corner-flone^ and 
 a fur e foundation for all that would believe on bim, 
 he then took notice o^ the fcornful men that ruled in 
 Jerufalenu He laid judgment to the iine^ and righte- 
 oufnefs to the plummet^ the hail five pt away the refuge 
 of lies : and the wattrs overflowed their hiding place^ 
 Their covenant with death 'was dfannulled, and their 
 agreement with hell could not fland : when the over- 
 flowing fcourge , paffed through them ; and they were 
 trodden down by it^ from the tirfie it went forth it took 
 them^ for morning by morning it paffed over them^ by 
 
 E 2 day 
 
 (w) Job xix. 25. (x), P;a!. xvi'9. jo. (y) Ifa-IIii. 10. 
 (z) Pfal. ex. I. (a) Ffal. Ixyiii. 16. (b) i>an. iX' lit 
 
g6 The Hi/lory of our Saviour ^ Let. III. 
 
 day and by night, until it was a vexation only to un- 
 derfland the report » For the Lord rofe tip as in ?nount 
 Ferdzim^ he was wroth as in the valley of Gibeon ; 
 and a ccnfumption was determiited upon the whole earthy 
 or upon their whole land (c). The Lord numbered them 
 to the fword ; and they all bowed down to the /laughs 
 ter ; hecaufe -when he called they did not dnfiHer^ when 
 he f pake they did tiot bear : but did evil before his eye^, 
 end chofe that wherein he delighted not ; therefore the 
 Lord f aid unto thenu Behold, my fervants (the Chrif» 
 lians) f^all eat ; But ye fh all he hungry. Behold ^ my 
 fervants f hall drink : But ye fball be thirfly. Behold, 
 iny fervants (ball rejoice ; hut ye fh all be afhamed. Be- 
 hold, my fervants jh all ftng for joy of heart ; But ye 
 Jhall cry for for row of hearty and jh all howl for ve:)(.a' 
 tion vffpirit. And ye fh all leave your name for a curfe 
 unto my chcfn^ for the Lord God fh all flay thee^ and 
 call his fervants by another name ; Chriilians and not 
 Jews (d). 
 
 Another confeqiience of the excifion of the Mef-^ 
 fiah, and his pouring out his foul unto deaths was the 
 calling the Gentiles into a c\vcivc\i-{izit.— Behold God* s 
 fervant whc?n he upholds^ hisfervant in vjhom his foul 
 delightethy he has put his Spirit upon him : and hs 
 hath brought forth judgment unto the Gentiles. He has 
 rM failed nor bten df courage d^ until he has fet judg- 
 jnent upon the earth ; and the ifles have waited j or his 
 law (e). Then did. the barren ftng that did ?2ot bear : 
 fhe' broke forth intofngingy and cried aloud that had not 
 travailed with child : and more were the children of 
 the deflate^ than of the married wife. For fhe brake 
 forth en the right hand and on the left ; and her feed 
 inherited the Gentiles ; and made the deflate cities to 
 be inhabited (f"). Thus was our Lord Jefus Clirifl: 
 given for a ^ight to th^ Qentiles^ that he might he for 
 
 faU 
 
 Scj Ifa. ?fxviii. 14, '-'-az. M) Ifa. Ixv. 12, — i$v 
 
 e) Ifa.^ilu. },/,. (0 Ifa. iiv- x, S' 
 
Let. 111. collefied frGtn the Old Tejlament, 37 
 
 falvation unto the ends of the earth (g). And the Gen- 
 tiles came to his lights and kings to the brightnefs of his 
 njif2g{h). 
 
 Thus you have bad a general view of our blelTed 
 Saviour's life, dealh, refurredlion, alcenfion, and king- 
 dom, outc^ the Je\xifh prophets.-— 1 have not givea 
 you all (nor indeed a tenth part) of the predi^lions 
 of the Meffiah, that are to be foond in the Old Tef- 
 tament ; and yet I have by thefe brief hints, given 
 you the advantage to coniider, whether thefe prophe- 
 cies did not in all circnmdances exafliy agree to the 
 Lord Jefus Cbrift ; and whether they did or poflibly 
 could agree to any other perfon in the world. 
 
 And now, bir, 1 leave it to yourfelf to judge, whe- 
 ther we can either have or deflre greater certainty of 
 aay pad event, than that thefe prophecies did dire(fi:- 
 ly refer to, and v/ere all acconipliihed in, the Lord 
 Jefus ChrilL 
 
 Suppofe we had as certain direction, when to be- 
 gin the forty-two months, or one thoufand two hui?- 
 dred and fixty years of Anticbrifl's reign, as we have 
 with refpefl to the beginning of Daniel's weeks ; and 
 you (hould find, by calculation that they would ter- 
 minate in the year 1746 ; and being filled with ex- 
 pe(flations of the events of that year, ihould (when 
 it comes) a^^ually fee all the Popifh princes of Europe 
 brought into fubjeflion, the Protellant princes united 
 ^in confederacy, the city of Rome facked and burnt, 
 the papal hierarchy every where overniraed, the 
 Turkifh empire deiiroyed ; and the Jews collcvfled 
 and brought into the Chriflian church ; Would you 
 not acknowledge thefe prophecies to be of divine o- 
 riginal ; and the Pope and Roman papacy, to be the 
 Anticbiift therein predi^led ? And would you not 
 alfo live in certain expectation of all the other event?, 
 which are foretold as confequences of this revoluti- 
 on ?-— .You certainly would. And yet 1 mud rake 
 
 the 
 (g) Ifa. lis;6, (h) Ifa.lx,.. 
 
38 Tt)e Certainty of the Fads Let. 17. 
 
 the liberty to tell you, that there is a much brighter 
 light fhines upon the prophecies concerning our blef- 
 fed Saviour, in their exa£l accomplilhraenr, than this 
 would prove, (hould all thefe circumftances concur, 
 as is here fuppofed. 
 
 That the Lord may gracioufly grant both you and 
 me a fmcere faith in this bleffed Saviour ; and pre* 
 pare us both for the great events that are haflning 
 upon us> is the prayer of, 
 
 S I R, 
 
 Yours, &c. 
 
 LETTER IV. 
 
 Wherein is confidered the certainty of thofe fa^ls^ upon 
 which the evidence of Chrifti unity depends. 
 
 Sir, 
 
 YOU miflake in fuppofing, that " my laft letter 
 «' has fet the evidence of our Saviour's divine 
 " miffion, from the Old Teflamcnt-prophecies, in the 
 ** ftrongeft light." — '-There might be much (tronger 
 light brought from the prophetic writings, in confir- 
 mation of this bkffed truth : And yet you niufi allow 
 me the freedom to tell you, That my letter jufily de- 
 mands of you a firmer alTcnr, than you are pleafcd to 
 cKprefe, to that fundamental article of our faith and 
 hope. It reprefcnts to you more than " a flrong 
 ^« probability, that Jefus Chriil: is the Son of Cyo^^ 
 
 *' and the Saviour of the world." Confider, I be- 
 
 feech you, whether it is poiTiMe, for any, "or for all 
 created intelligences, lofcrefee dnd/orelell fuch future 
 
 events 
 
Let. IV. reported In the GofpeL 39 
 
 events, as depend wholly upon the mere good plea- 
 fure of God ; fuch events as are altogether out of the 
 way of God's ordinary difpenfations of providence : 
 and fuch events as had not the lead probability from 
 the known laws of nature, to have ever come to pafs.; 
 and then to over-rule the various revolutions of nature 
 and providence in fuch a way, as is utterly incopfif- 
 tent with, and, in many inftances altogether contra- 
 ry to, the known dated methods of God's governing 
 the world, in order that thofe prediiSlions (even in e- 
 very particular circumflance) ihould be exactly ac- 
 corapli{hed.— I intreat you, Sir, to confider the affair 
 in this view (for in this view it ought to be confider- 
 ed), and then tell me, Whether the evidence does 
 not amount to more than a ftrong probability. — And 
 confider what evidence of this kind you yourfelf can 
 poffibly imagine, that would bring your mind into a 
 full acquiefcence in this truth, as certain and un- 
 doubted. 
 
 If there can be any reafonable doubt remaining, it 
 mud be for one of thefe following caufes. Either, 
 
 I. It mufi: be fuppofed, that the Jewilh prophets 
 had no inch events in their eyes ; that the quoted pre- 
 diclicns had a reference to fomething elfe ; or per- 
 haps no reference to any thing at all : Bm were the 
 ctjfoaP fallies of the feveral authors fruitful fancies or 
 
 imag?aations, 
 
 But then, if this be fuppofed, how comes it to pafs 
 that they are all fo exaftly verified P— --Certain it is, 
 that the Jews fuppofed all thefe predicflions to be di- 
 vine infpirations, kept up dated memorials of them, 
 and longed for their accomplidiment. And it is e- 
 qualiy certain, that at the very time when they ought 
 to be expelled, they were all fulfilled, in every cir- 
 cumdance.— This is an affair that demands your aiten- 
 tion.—Here are predi<rtions of mod wonderful amaz- 
 ing events ; fuch as no appearances, that ever had 
 been in the world, could anyway lead the minds of 
 
 the. 
 
^o The Certainty cf the Fuels Let. IV, 
 
 the prophets to think of, or imagine. — Thefe evepts 
 were foretold as to time, place, and maoy other par- 
 ticular circumftances, fo that you fee ahillory of our 
 Saviour's birth, life, death, refurreflion, afcenfio'n, 
 and future kingdom, could be made up out of thefe 
 prophecies : -And to crown the whole, they have all 
 been exactly fulfilled. Now then, I have a right to 
 demand ; Were thefe from heaven^ or of men f Can 
 the mofl: licentious imagination apprehend thefe very 
 Dumerous and various prediclions to be the effects of 
 capricious fancies; and their fulfilmeDt, a matter of 
 mere chance or cafualty ? Then may the Epicureao 
 philofophy take place again ; and the woriJjq all its 
 glory, order and fyrametry, be reafonably believed 
 to be theefFeft of a fortuitous concourfe and jumble 
 of atoms. I hope, this doubt is cleared out of your 
 way ; and I know of but one more that can remain : 
 Which is, 
 
 2. That there never were any fuch predidions of 
 thefe things in the Jewifli prophets : But that all of 
 them were "^I'witn fence the events. 
 
 But then, you rauft fuppofe, that this was done 
 by the Chridians, without the privity of the Jews 
 and others, who had thefe books in their hands ; or 
 that it was done by a joint confederacy of Chriilians 
 and Jews."--lf the former, you muft imagine, that 
 the whole nation of the jews, and all the other na- 
 tions who bad the Greek tranilation of the Jewilh bi- 
 ble in their hands, muft be perfuaded to believe, tiiat 
 they always had, and always read, thofe things in 
 their bible, which were never there ; or elfe all of 
 them to a man muft be prevailed upon, out of cdm- 
 plaifance to their greateft adverfaries, to interpolate 
 their bibles, by infcrting thefe predidions ; and not; 
 leave to pofterity a fmgle copy unadulterated, to dif- 
 cover and corred the fraud.— But if you choofe the 
 latter of thefe fuppofals, that thefe prophecies were 
 added to the Tewifti bibles by a joint confederacy of 
 
 Chrif. 
 
Let. IV. reported In the Go/pel. 4t 
 
 Cbriftians and Jews, you muft imagine, that the whole 
 Jewiih nation in all their moft diftant difperfions, u- 
 niced in a confederacy to furnifh the world with ar- 
 mour againft their own infidelity; and to reprefenc 
 themfeives as the mod unreafonable and wicked of 
 all mankind.-— Thefe abfurdities are (I am fure) too 
 grofs for you to entertain ; and yet I may venture to 
 challenge you to think oi any other way, in which ic 
 is poffible this could be done. 
 
 But you tell me, " It yet appears the greateft diffi- 
 " culiy to you, to come at any certainty of the truth 
 " of thofe fa6ls, upon which the evidence of chrillia- 
 «* nicy depends." And 1 readily acknowledge, that 
 if thefe idhs are not true, all our reafoning from pro- 
 phecy, and miracles too, will come to nothing. It is 
 therefore proper, to confider this cafe more particu- 
 larly. --And, in order that this may be brought into 
 the clofed view, and the conclufion necelTarily force 
 itfelf upon our minds ; let us confider what conje* 
 quences mud follow upon the fuppofal, that thefe fa(5ls 
 
 are not true. You can have no rational doubt of 
 
 thefe things, but upon one of thefe fuppofuions : 
 Either, 
 
 I. That the apoftles, and other reporters of thefe 
 fafts, did themfeives certainly know that their narra* 
 tives of thefe miracles were all of them mere fclions 
 and faljhoods : And that they never did in fa£t fee any 
 fuch miraculous works performed by Jefus Chrid ; 
 ihey never did fee and converfe with him after his re- 
 furreclioQ ; and that they never had thofe miraculous 
 gifts and powers themfeives ; nor ever inflrumentally 
 conveyed them to others. — ^Or, 
 
 1. That ihe reporters of thefe fa£ls, and many 
 thoufands of others, had ihtw fenfes and imaginations 
 impcjed upon ; and were made to believe that ihey did 
 fee, hear, and feel, fuch miraculous operations, as 
 were never performed. — Or elfe, 
 
 F 3. That 
 
42 The Certainty of the Facts Let. IV. 
 
 3. That this whole hiilory was an after-game^ and 
 a mere piece q{ forgery obtruded upon the world, af* 
 ter the fafls were pretended to be done. 
 
 Thefe are all the fuppofuions, that can poffibly be 
 inade in this cafe. And 1 have already in ray fecond 
 letter offered you fomc proof, that they are all of 
 them unreafonable and abfurd.--However, for your 
 faiisfadlion, I will endeavour to (hew you under each 
 of thefe fuppofuions, fome of thofe abfurdities, that 
 will neceffarily follow from them. 
 
 In the firft place. If it be fuppofed, that the repor- 
 ters of thefe facfls did themfelves certainly know that 
 they Vitrtfalfe, then it will follow ; that thoufands of 
 others^ before whom thofe miracles were faid to be 
 done, did alfo certainly know that they were mere 
 fi^^ions and fables. For they were as capable of cer- 
 tainty, whether they had feen thofe multitudes of 
 plain open vifible fadls, which are reported, as the 
 
 apoftles were themfelves. Upon this fuppofal, all 
 
 Judea and Jerufalem mufl certainly know, that they 
 never faw any fuch defcent of the Holy Ghpft in clo- 
 ven tongues upon the apoftles and company ; and 
 that th^' knew nothing of thofe gifts of languages, 
 which were pretended. — The feveral churches thro'- 
 out the world, among whom the apoftles went, did 
 certainly know, that they faw no miracles wrought 
 by them in confirmation of their miftion ; that they 
 never had cor knew any thing about thofe miracu- 
 lous gifts, which were faid to be fo common among 
 them. And yet that all thefe confpired in the deceit 
 (Jews, as well as Gentiles) to the utter fubverfioa of 
 the religion in which they had been educated ; and 
 multitudes of them to the expence of their honours, 
 eftates, and lives, not one perfon among them all ap- 
 pearing to dete£l the villainy. The Jews tamely fub- 
 mitiing to the lofs of their religion, and to the impu- 
 tation of the blackeft crime, that ever was commit- 
 ted J and the Chriftian churches as tamely fabmitting 
 
 to 
 
Let. IV, reported in the Go/pel 4X 
 
 to all that is (hocking and terrible to nature, rather 
 than contradict and dirprove what ihey knew to be 
 falfe. — Nay, what is more farpriring dill, all of thele, 
 even the greateft enemies of chridianity among them, 
 have not only allowed, but actually afferted the truth 
 of thefe fafts ; which, upon this fuppofal, they might 
 have fo eafily difproved, to the utter ruin of the 
 Chriflian caufe. i^nd to crown all, there can be no 
 motive in the world imagined, to put any of them u- 
 pon acknowledging fuch notorious and abominable 
 falfehoods.— -As I know, on the one hand, that 
 you cannot fwallow fuch_, grofs abfurdities as thefe ; 
 fo I alfo know, on the other hand, that you have 
 no way to avoid them, upon the fuppofition before 
 us. 
 
 It may be further obferved. That if the reporters 
 of thefe miracles did thcrafelves know, that their 
 narratives were fictitious and falfe, it will alfo follow, 
 that the mod vile and wicked men that ever were ia 
 the world, and the mod abandoned to all fenfe of 
 virtue and piety, did draw up the hefl fyftem of prac- 
 tical religion, the mod worthy of God and man, that 
 ever was known ; that they, contrary to their inward 
 principles, fet the bed examples^ and walked accor- 
 ding to the rules of this religion themfelves ; yea, 
 without any known motive, fpent their whole lives 
 in a continued courfe of the greated toil, fatigue and 
 mifery, that ever men did, to promote this religion, 
 to imprefs it upon the minds of others, and to teach 
 thsm, according to it, to live ia the love and fear of 
 God. — It will alio follow, that thefe enemies of God 
 and godllnefs (who were fo profane, as againd their 
 own light to propagate this impodure, in the name 
 of God Almighty) did not only give up the hopes of 
 [future happinefs, but all the comforts of this life al- 
 \fo, in vindication oi this known falfehood; that to 
 his end they ventured upon every thing that is mod 
 terrible and adrighteniog to human nature, and even 
 
 F 3 . upoa 
 
44 ^he Certainty cf the Fa6ls Let. IV, 
 
 upon the mod cruel and barbarous deaths without 
 the lead pcflible hopes of advantage, either in this 
 
 world or that to come. For they did know, and 
 
 could not but know, that they were going themfeWe?, 
 and leading their followers, upon the pikes of their 
 immerous and potent adverfaries, without any prof- 
 pe£l: beyond the grave (upon tne fuppofition before 
 us) but of eternal damnation,— And what (till increa- 
 ies the abfurdity of this fuppofition, is, that not one 
 of thefe ever retracted this known falfehood, even in 
 the article of death : But boldly encountered the 
 raoft iliarneful and painful death their adverfaries 
 
 could infli£l, rather than confefs the truth What, 
 
 Sir, can you poiTibiy imagine of fuch condu£^ as this? 
 — That thefe men were not mad and diitra£fed, ap- 
 pears evidendy by their works : which, though plain 
 and familiar, were the mofi: confjftenr, divine, and ra- 
 tional, that ever appeared in the world. — Here mud 
 therefore be a continued fcene of miracles^ one way 
 or other. It muff at lead be allowed miraculous, for 
 fo many men knowingly and continually to ad in di^ 
 refl oppofition to all their intereds, comforts and 
 hopes ; and run counter to all the principles of hu- 
 manity, to all the fprings of aflion, that were ever 
 known among men. 
 
 Let us now try the jccond fuppofal ; and inquire 
 whether it is poffible, that the reporters of thefe fa<ft5, 
 and all other fpeftators of them, had their fenfes im- 
 fofed upon^ by any legerdemain trick, juggle or de- 
 ceit ? Whether, for indance, the fenfes of the a- 
 
 podles were impoied upon for fome years together, 
 while there were daily miracles wrought by their 
 Mader before their eyes P Whether the fenfes of 
 whole multitudes were impofed upon, that they real- 
 ly thought they fawthefick healed, the dead raifed, 
 <6"^. and thefe things repeated again and again for a 
 long tra£l: of time, when there was indeed nothing at 
 all in it ?— Whether the witnelTes of our Lord's re- 
 
 fpr. 
 
I.ET. IV. . reported in the Go/pel. 45 
 
 furreftion were impofcd upon, when they fuppofed 
 they hw him after hh death, ate and drank and con- 
 verfed familiarly with him for forty days together, 
 and beheld him taken tip to heaven before their 
 eyes?— And whether all the firft ciicrches were itn- 
 pofed upoH, when they imagined that they law mi- 
 racles repeatedly wrought among them j and had 
 
 therafelves miraculous gifts and powers ? If thefe 
 
 extravagant fuppofitions are allowed, of what fer- 
 vice can our fenfes be to us ; and how can we any 
 way be certain of any thing w^hatfoever P-— We may 
 as reafonably itragine, that our whole life has been 
 one continued dream ; and that in reality we never 
 faw, heard, felt, thought, fpake, or a61ed any thing 
 at all. — Here likewife you mufl neceiTarily allow a 
 continued courfe of wj>^zc/^j, one way or other. Ac 
 lead it mufl be allowed iniraculous, that fo gren a 
 part of the world (liould all lofe their fenfes together, 
 and yet all of them imagined that they had all this 
 time their fenfes in their full exercife. 
 
 Let us next confider, whether the lafl of the fup- 
 pofitions, that the whole hiflory of the miracles 
 v/rought by our Lord Jefus Chrift and his apoitics, 
 was an after-game, a mere piece of forgery obirnd- 
 ed upon the world in fome diflanr time airer the fa6ls 
 were pretended to be done, will appear more reafo- 
 nable, than the others already confidered. 
 
 I have fpoken fomethiDg 10 this in my fecond let- 
 ter, to which I refer you : and fliall now only add 
 fjme hints further to iliuftrate the cafe before u:. — 
 It this lad cafe be fuppofed, the forgery mni't be 
 palmed upon the world, either before or afrer Chrif- 
 tianity had generally obtained, if this falfc hiffory 
 was thruft upon the world in fome didant age after 
 the fafts were pretended to be done, before Chrif° 
 tianity had generally obtained, it will then foiloWj 
 that all the hiftorians of thofe times (Chriftiao, Jew- 
 i(h, and Pagan) have united in confederacy, to give 
 
 m 
 
4^ The Certainty of the Fads Let IV. 
 
 us a falfe account of Chrlftianity's immediately fuc- 
 ceeding the crucifixion of Chriit, not only in Judea, 
 but in all parts of the Roman empire.-— That they do 
 all agree in this reporr, is what you mull acknowk Jge: 
 but how they came to unite in relating luch ir:?rLers 
 of fa6l, which they all (upon this fuppofuion) muft 
 know to be falfe, is what no man can pollibly ima- 
 gine. — If this was done after Chriftianity had obtain- 
 ed, it will follow, ih?t a great part of the 'world re- 
 nounced the religion in which they had been educat- 
 ed, for the defpifed doclrine of the crofs, and for a 
 life of continued contempt, mifery, and peril, with- 
 out knowing the reafon why ; and altogether igno- 
 rant of the foundation upon which their new religion 
 was built. For, if they profeiTed Chriflianiry, be- 
 fore they knew the hiftory of Chrlft's life, miracles, 
 death, refurredlion, afcenficn, and before they had 
 heard of the apoftles progrefs and miraculous works, 
 with the miraculous gifts of the Holy Ghoft, which 
 accompanied their miniflry ; they then all agreed to 
 facrifice their mod: valuable temporal interelis, and 
 multitudes of them endured the mod terrible deaths^ 
 in a caufe which they knew nothing about, and none 
 of them knew any manner of reaion why they (houid 
 do fo.- — That is, in plain Englilh, a great part of the 
 world run mad at once, moll unaccountably ; and 
 from thefe mad-men, Chnflianity is defcended dowa 
 to the prefent time. 
 
 It may be farther obferved, that upon the fuppofi- 
 tion before us, it will alfo follow, that in whatever dif- 
 tant age from thefe pretended fafts, this hiiiory was 
 palmed upon the world, All men at once muft be per- 
 fuaded to believe for truths what they knew to be 
 falfe.' — Thefe hiftories declare, that they were writ- 
 ten by the apoftles and immediate difciples of our 
 Lord, that the authors of thefe hiflories did propa- 
 gate the gofpel through the world, did fend tbefe 
 writings to the churches, to be kept in their hands, 
 
 as 
 
Let, IV. reported in the Go/pel. 47 
 
 as the rule of iheii lives, and the dire£lory of their 
 condu^l: ; and that in fa^, rauhitudes of the feveral 
 nations were profclyted unto, and baptifed into the 
 
 faith of Chriftianity. Now was it poffible, at any 
 
 time whatfoever, after thofe pretebded fa6^s, that 
 thefe nations could be ignorant, whether thefe books 
 and this religion were handed down to them by their 
 progenitors ^. Could not every one of the nations, who 
 are in thefe books faid to be converted to Chriftianity, 
 at once conclude that they had never heard any thing 
 of this nature before ; and therefore, that thefe hif- 
 tories were all falfe and fpurious ; and confequently 
 
 not worthy of the lead notice P Is it poffible, that 
 
 the world fhouid agree to venture both time and eter- 
 nity upon fuch a known fallhood ? Could all the world 
 at once be gulled by fuch glaring and open forgery 
 
 and deceit ? In a word, thefe books were many of 
 
 them directed to large focieties of men, in different 
 parts of the world, were early tranllated into divers 
 languages, in which they are- ftill extant, have been 
 publicly kept and publicly read in the churches ; have 
 been appealed to by all parties and fefls, and never 
 called in queflion as a forgery, either by the friends 
 
 or enemies of the Chriftian caufe. All thefe things 
 
 pur together, we have as much certainty, that thefe 
 hiftories are not, cannot be forgery or impofture, as 
 v/e can have of any thing whatfoever, not immedi- 
 aicly open to our fenfes. 
 
 Now, Sir, let us fum up this evidence ; and fee 
 what the conclufion mud be. 
 
 All mankind muft own, that if the hiftory of thefe 
 fa£i:s be true ; if the Lord Jefus ChriH did perform fo 
 many aflonilhing mjracles for fo long a time together, 
 in juftificaiion of his divine miffion ; if he did himfelf 
 rife from the dead, commifTion his apoftles to their 
 work, endow them with the miraculous gifts of the 
 Holy Ghofl:, and empower them, by the impofition of 
 their hands, to communicate the fame miraculous gifts 
 
 to 
 
48 The Certainty cf the Fads, Sec, Let. IV, 
 
 to others, here was certainly the greateft interpofnion 
 of heaven in favour of the Chriftiau inllitntion, that 
 
 can pcflibly be imagined or couceived. The power 
 
 and veracity of God himfelf were at ftake in this caufe: 
 for they were both appealed to, in confirmation of the 
 truth : and both in the mod amazing manner difplay- 
 
 ed, in anfwer to that appeal. All doubting in this 
 
 cafe is therefore a calling in queftion the truth and 
 faithfulnefs of God himfeif, as we'll as his power. 
 
 If this hi (lory be not true, then all the known laws 
 of nature were changed : All the motives and incen- 
 tives to human actions, that ever had obtained in the 
 world, have been intire^y inverted : The wickedeft 
 men in the world ha?b taken the greateft pains, and 
 endured the greateft hardibip and mifery, to invent, 
 pra^life, and propagate the raoft holy religion that 
 ever was : and not only the apoftles and firft preach- 
 ers of the gofpel, but whole nations of men, ai^ all 
 forts of men, Chriftiac, Jew, and Pagan, were (no 
 body can imagine how br why) confederated to pro- 
 pagate a known cheat, againft .their own honour, in- 
 lereft, and fafety : and multitudes of men, without 
 any profpect of advantage here or hereafter, were 
 brought moft conftantly and tenaciouily to profefs 
 what they knew to be falfe, to exchange all the com- 
 forts and pleafures of life for (hame and contempt, 
 for banifhments, fcourgings, imprifonments and death ; 
 in a word, voluntarily to expofe ihemfelves to be hat- 
 ed both of God and man, ai;d that without any known 
 
 motive whatfoever. This mud be allowed, or elfe 
 
 you muft allow, that no man ever was, or ever can 
 be certain of any thing j as is more particularly con- 
 fidered above. 
 
 There now remains one of thefe three things, a 
 necelTary conclufion from what has been faid ; Either 
 (i.) That thefe confequences may bejuftiiied j Qr, 
 (2.) That they are not regularly deduced from the 
 premifesj Or, (3.) That the Chriftian religion is 
 
 true 
 
Let. V. The Internal Evidences^ Sec, ^9 
 
 true, and of divioe authority. 1 am perfuaded, 
 
 you will not aiTume either of the two former of thefe 
 conclufions : the latter therefore forces itfelf upoa 
 you. 
 
 That the Lord may dire£lyou in the way of truth, 
 and path of life, is the prayer of, 
 
 S I R, 
 
 Yours, &c* 
 
 LETTER V. 
 
 Wherein fame of the infernal evidences of Cbrijlianity 
 are conjidered. 
 
 Sir, 
 
 AC CORDING to the dire^lion given m your 
 ^^ lad, 1 fhall ufe the greatell freedom in my an- 
 fiVer, and laying afide aii referves, (hall prefume on 
 your candour. 
 
 You " cannot fee (you tell me) how thefe argu- 
 " menis of mine from the truth of Chridianiry, can 
 ** admit of a rational and confident anfwer." How 
 *' then can you be, but " almoft perfuaded to be a 
 '* Chrifiian ?" How can you want " fome general 
 *' and eafy dire£lions how to get rid of ihofe doubts, 
 *' which fiiU hang upon your mind, from the various 
 ** difficulties which are continually c^fting themfelves 
 '^^ in your way :'' Do you deal thus with yourfelf in 
 other cafes, of inflniiely \th importance P Do you 
 harrafs your mind with doubts about other things 
 which are clearly evident 10 you, only becaufe you 
 meet with fome difficulties which you cannot readily 
 
 G foive ? 
 
50 The Internal Evtde?ica Let. V, 
 
 folve ?- — This were the way to downright fcepticifm, 
 in every thing which falls under yonr confideratioo, 
 whether natural or moral. And at this rate, you 
 may call into queftion your own being and all your 
 rational powers > as well as every thing you fee, hear, 
 or ht\. For 1 dare fay, there are difficulties enough 
 in any or all oF thefe, to puzzle the mod fagacious 
 philofopher that ever breathed ; and to nonplus the 
 inquiries of all the men in the v/orld. 
 
 The queftion before you is, Whether the fafts u- 
 pon which the evidence of Chriftianity depend, are 
 clearly proved, and neceffarily true ? If fo, there 
 certainly muft be fome way to folve all thofe difficul- 
 ties, whether you haj^e found out the method to do 
 
 it or not. Yoii Ihould likewife confider, that it is 
 
 of no importance to the fafety of your foul, whether 
 you are, or are not, capable to obviate all the ob- 
 jciftions which fall in your way ; but it is of eternal 
 importance, that you build on z Jure foundation ;*and 
 
 that you believe in the^nly begotten Son of God. 
 
 This then (liould be your method in the cafe before 
 you. Firfl-, fee to your foundation : examine tho- 
 roughly, feriouily, and impartially, whether the evi- • 
 dence for the truth of Chriftianity be fach, that you 
 have reafon to believe it; and that it would be un- 
 reafonable, not to believe it true. And then what- 
 ever difficulties m.ay occur, do not dig up your foun- 
 dation J and undermine your faith and hope. Do 
 not give your adverfary the advantage to keep you in 
 a continued fufpenfe, left you live and die an unbe- 
 liever ; .and fo have your obje£lions removed when it 
 is too late, when your conviction will but prove your 
 confufion. — I do not fpeak this to deter you from 
 examining the moftfubtle oi-'je«ftions which tlie greats 
 e(t enemies of Chriftianity are able to throw in yotfr 
 way. The caufe will bear the (tricleft fcrutiny, the 
 fevered trial. And you can hardly imagine any dif- 
 ficulty, but what has been clearly and judiciouily re- 
 
 folved, 
 
Let. V. of Chnjlianify confidered. 51 
 
 foWed, by one or other of the late defenders of this 
 
 glorious caufe. But are you convinced, that the 
 
 arguments to prove the truth of Chriftianityy admit of 
 710 raiional arfwer f T^ke then the apoftle's advice, 
 in all the further inquiries you (hall make, to hold 
 fafl the beginning of your confidence^ ft^dfafl unto the 
 end. 
 
 This then is part of that general advice I would 
 give you, that ycu may get rid of thofe doubts which 
 
 itill hang upon your mind. Follow it, and it will 
 
 at lead ieflen your diflicalcies, and may make your 
 way plain before you.-— But this is not the principal 
 direction, necelTary to be taken in this cafe. It is of 
 fpecial confequence, to fee to ir, that you experience 
 
 the power of Chrijlianity in your own heart. Keje(ft 
 
 this advice ; and it is impolTible, that you fliould be 
 rooted and built up in Cbrtfi, and eflahlifhed in thefaitK 
 But comply v;ith it; and it is impofiible, that hell and 
 earth can finally fubvert your^aith, and feparate be- 
 tween Chrift and your foul. By this means, this 
 
 great aftair will be. no longer with you a matter of 
 *mere fpeculation, or empty opinion, but convincing 
 experience : And nothing but your imperfedlions and 
 temptations, can ever make you hefitate about the 
 truth of thofe things, which you fenfibly and canii- 
 nually feel the influence of, upon all the powers and 
 faculties of your mind'— —By this you will have the 
 witnefs in yourfelf a iranfcript of the gofpel upon 
 your heart, fach a traofcript., as will anfwer to the 
 original, like as the iinprefs upon the wax, to the 
 . fignet; or as a well-drawn pi^tare, to the lineaments 
 
 of ^, the face, from whence it was taken. By thi^ 
 
 i£ve multitudes of fouls been eftabliOied in the faith^ 
 who have never been able critically to examine the 
 external evidence, upon which Chriftianity is found- 
 ed. — They have not been able to difpute for Chrift ; 
 but they have dared to die for him.— -They have 
 found the image of God im.printed on their fouls, by 
 
 G 2 th^ 
 
52 The Internal Evidences Let. V. 
 
 the gofpel of God cur Saviour : and therefore could 
 rot doubt the power of that caufe, which had pro- 
 duced fo glorious an cfFed upon them.— -Make the 
 experiment, Sir ; and you will be forced to acknow- 
 ledge the Lord Jefus Chrift ro be indeed your Savi- 
 our, when ycu feel that he haih adlually faved you. 
 
 Let me therefore fet before you fome of the marks 
 given of a real Chridian, in the New Teftament ; 
 that when you come to difcover the linearaents of 
 this divine image upon your foul, you may know the 
 caufe from the effe^. In doing this, I fli:ill not de- 
 fcend into all the minute particulars of the Chriftiau's 
 charaifter ; but only fet before you a few of the moft 
 plain and intelligible marks, by which a Chriftian in- 
 deed may be dillinguifhed from all others; and by 
 which he may molt clearly difcern, that Chrili is a 
 Saviour indeed. 
 
 And firit, the mod general mark, by which this 
 may be known, is, that if any man be in Chrif}^ he is 
 a new creature ; old ihi^s are faffed aivay ; hehold^ 
 all things are become new. (2 Cor. v. 17,) That he is 
 renewed in the fpirit of his mind ; and ?hat \it fuls on 
 the new man^ ivlitb after God is created in right eon f 
 nefe and true holinejs^ (Eph. iv. 23, 24) — -Here you 
 D:ay fee, is reprefented a very remarkable and dif- 
 tinguiiliing change of flate ; a change, which may be 
 known by ihofe who have had the bleifed experi- 
 ence ; and a change, that has been felt by all thofe, 
 and none but thofe, who are Chriftians indeed.— '— 
 Could you then find this bleifed eifeft of your com- 
 mitting your foul and your eternal iaterefts into the 
 hands of our Lord Jefus Chriil, that all the powers, 
 pallions, and appetites of your foul are renewed, you 
 could not doubt the author of the wonderful change. 
 —-You muft own it to be from him, that you are 
 brought to hate what you before loved ; and to love 
 what you before hated. Can you help but acknow- 
 ledge this, when you find that the thoughts and dif- 
 
 pofitions 
 
Let. V. qJ Chujlianity confidered. 53 
 
 pofuions of your mind are nciv ; and the chief fub- 
 je<fts of your care and meditation are the things un- 
 f{^ en and eternal : That the defires and affe<^lions of 
 your foul are nezv ; and placed upon the things that 
 are above ^ where Chrifl Je/ui fits at the right hand of 
 God : That your views aud apprehenfions of yourT^lf 
 are neio ,- and your haughty and felfilh imaginations 
 are changed, to an humble and contrite fpirit, that 
 trembles at God^s word : That your confidence and 
 dependaiice is new ; and inftead of depending upon 
 your good attaioment?, purpofes, promifes, reforma- 
 tions, or duties, you are endeavouring to he found 
 in Chrifl JefuSy 7iot having on your own righteoufnefs 
 which is of the taw^ hut that which is through the 
 faith ofChriflf the righteoufnefs which is of God by 
 faith. That your joys and fafi-:fa(5tions are ;?^-2t;; and 
 iodead of rejoicing ia your temporal and fenfuai ac- 
 quifi lions, you rejoice in Chrijl Jefus^ and have no 
 confidence in theflefh. That the obje<51:s of your lovfe 
 and complacency are new ; end inilead of loving the 
 world and your idols, you edeem God'^s favour to be 
 life^ and his loving kindnefs to be better than life ; and 
 inflead of loving the company of worldly and fenfuai 
 perfons, you have your only delight and complacency 
 in men of ferious vital piety ; and have this evidence, 
 that you are pajedfrom death to life^ that you love the 
 brethren. That your appetites and paiTions are new ; 
 and inftead of thofe boundlefs defires you were before 
 acled by, you are brought into an humble fubjecftion 
 to the will of God; and inftead of thofe turbulent 
 piiffions which before had the afceadant, you expe- 
 rience the bleiTed fruits of the Spirit, which are love^ 
 joy^peaccy long-fuffering^gentlenefs^ooodnefsyfaith^ meek-* 
 nefs^ temperance, — And to fum up ail, that your con- 
 verfation is new; and that you live a life of holinefs 
 towards God ; and of righteoufnefs, charity, and be- 
 neficence towards men ; endeavouring to fill up every 
 ftatioD, relaiioD, and capacity of life with duty ; and 
 
 firiving 
 
54 ^'^^ Internal Evidences Let, V. 
 
 flriving to have your whole converfation as becomes 
 the gofpel of Chrijl, 
 
 This, Sir, is a brief fummary of the true Chnflian 
 charader. This thejalvation (in its moral view) which 
 our Lord Jefus Chrift beflows in this world, ^jdoq 
 all his fincere followers - — No man ever failed of ob- 
 taining this, who by faith unfeigned brought his foul 
 to Chrifl, and depended upon him, for his ian^bify- 
 iog renewing influences, 
 
 ^ow fecondly. Another thing, '.vhich all true 
 Chriflians experience, and none but they, is the fpi- 
 ritual warfare. They have a warfare with their re^ 
 maining corruptions. The flefo liifleth againfl the 
 fplrit ; and the fp'irtt againfl the flcfh (fiz.\,v, 17.) 
 And they fee another law in their members, warring 
 againfl the law of their mina\ in order to bring them 
 into captivity, to the law of fm and death, (ilom. vii. 
 23.) They have Hill fo many inn perfections remain- 
 ing in their hearts, in their duties, and in their con- 
 verfations, as make them groan, being burthcned ! 
 and cry out, O wretched man that I am, who fhall de* 
 liver me from the body of this death! When there- 
 fore you are heani'y engaged in this war, and feel 
 in yourfelf that you are continually led on to viclory, 
 can you doubt, who it is that approves himfeif the 
 
 Captain of your falvation ? Can you doubt this, 
 
 when you fenfibly feel in yourfelf a hatred 10 all fin, 
 without any referve, even to thofe fms which by co'^* 
 ftitution, or cuftora, are fo nearly and intimately u- 
 nited to your affe<flions, as to become your members, 
 
 even a right hand, a right foot, or a right eye ? 
 
 Can you doubt this, when you feel that you even 
 hate vain thoughts ; and that the irregularities of your 
 heart and affedions, as well as of your outward con- 
 du6l, are matter of your continual grief and burden ; 
 what you continually watch, and pray, and drive a- 
 gainft P— -Can you doubt thi.>, when it is your con- 
 flant experience, that there is nothing more grievous 
 
 10 
 
Let. V. of Chnfllanity confidered, ^^ 
 
 to you, nothing more contrary to the governing de- 
 fines of your foul, than the prevalence of thefe cor- 
 ruptions, and the deadnefs, formality, and dlftrafti- 
 ons, which accompany your holy duties j and whea 
 you experieace that it is your moft ardent and impa- 
 tient purfuic, to gain further victory over the imper- 
 fe<f^ions of your heart and life ; and to obtain more 
 uninterrupted communion with God, in your religi- 
 ous approaches to him ? Or, to fum up all in a 
 
 word, can this be doubted, when (under the ftiarp- 
 eft conflict, you can meet with from this quarter) you 
 are ablefuicerely to fay, ih?t though lu hen you would 
 do goody evil is prefent with you : yet you delight in 
 the law of the Lord, after the inward man f 
 
 You mud, befide this inteftine war, have the trial 
 of another campaign. You will find enemies from 
 without, as well as within, to maintain a continual 
 confii£l with* For we wrejlle not againft flefb and 
 blood only, but againjl principalities^ ^g^'^^fl powers^ 
 againjl the rulers of the darknefs of this worlds and a- 
 gainfi fpiritital zvickedne£es in high places. (Eph. vL 
 £2,) This is what you have probably had no ex- 
 perience of. A prifoner in the hands of his enemies, 
 led captive by them at their pieafure, has no acquain- 
 tance with the progrefs of wars and confli<5ls, battles 
 and fieges ; makes no attempts for vi<flory and tri- 
 umph : But fubmits to the injun^lions of his conquer- 
 ors J and the more chearful his fubmilTion, the mors 
 eafe and comfort he will find.—r-This yon mud ac- 
 knowledge to be eminently trae of fuch who without 
 oppofition, refign thcmfeives voluotary prifoners into 
 their enemies hands ; as all carelefs and fecure fin- 
 
 ners do into the hands of fin and Satan. But when 
 
 once perfons come to be, in good earned, engaged 
 in the caufe of Chriir, what violent oppofition do 
 they meet with ? What dreadful temptations do they 
 often encounter, which carry their own evidence with 
 them, from what quarter they come P—This I warn 
 
 you 
 
5 5 The Internal Evidences Let. V. 
 
 you of before-hand, that when you come to the ex- 
 perience, you may not be difcouraged ; but efbblifli- 
 ed in the faith of that revelation, which you find ex- 
 perimentally true. 
 
 How frequently are Chriflians indeed called ioto 
 this field of battle ? How frequently are they alTaul- 
 ted with mod violent and impetuous teraptaiions-, 
 which will follow and hurry them, and fometimes foil 
 them, notwithftandiag all their good defires, godly 
 refokuions, and moft a61ive endeavours after holi- 
 nefs ?— "What horrid blafphemous thoughts are of- 
 ten injeilied into the minds of fuch, which though 
 the greateft burthen and abhorrence of their diitref- 
 fed fouls, yet follow and haunt them where ever they 
 go, and whatever they do, and efpeciaily at the fea- 
 
 fons of their nearefl approaches to God ? What 
 
 doubting apprehenfions, what fubtle furprifing rea- 
 fonings, will be darted into the minds of fome, even 
 the mod: eflablifhed Chriflians, ngainfl: the very be- 
 ing of God; and the truth of Chriftianity, notwith- 
 ilanding their higheft rational convi£lion, and fulIeH- 
 fatisfa£lion of the truth of thefe great fundamentals 
 of religion?- — What horrible and amazing difpofiti- 
 ons and afFeftions will feera to arife in the minds of 
 fome of the moft devout and heavenly perfons in the 
 world ; who, in the dreadful confli^l:, are fometimes 
 iKade to roar by reafon of the difquietnefs of their 
 
 hearts ? What diftrefling darknefs, dejeci:ions, and 
 
 defpcndings will fome Chriflians be exercifed withp 
 after clear and fatisfying evidences of God's favour^ 
 againfl all the comforting confiJerations which can be 
 propofed ; and notwithftanding all the former mani- 
 
 feftations of the love of God to their fouls ? And 
 
 do cot thefe, and fiich-like yf^r^' darts of the zvicked 
 oncj as clearly difcover the agency of Satan, as if we 
 faw him make his attacks in a vifible appearance ? 
 
 1 am fenfible, that many of thefe temptations are 
 ordinarily imputed to tQdily difcafe ; becaufe Satan 
 
 frS' 
 
Let. V» oJ Chriftlanltj ccnfidsred. 57 
 
 frequently makes the fiercefl attacks upon the weak- 
 eft walls, where there is the greateft profpe;^: of fuc- 
 cefso But though bodily diforder may expofe us to 
 darknefs of every kind, yet what blafphemy can there 
 be in the fpleen ? How came infidelity by a lodging 
 in the humours of the body ? Or how can any difor- 
 dered temperature of the body produce in the mind 
 (contrary to the habitual bent and bias of the renewed 
 foul)fuch fierce, impetuous and irrefiftable blafpheraies 
 againft the glorious God, and the befled Redeemer of 
 the world ; If this be only from bodily difeafe, how 
 comes it to pafj?, that many perfons of vig:orous health 
 of body, have met with the fame diftreffing trials .'*-— 
 Herein then the truth of Chriftianity is confirmed by 
 experiencey when the Chriftian meets with the very 
 fame trials, which the fcripture forewarns hira of : 
 and the fiercenefs of the combat may not only efta- 
 blifti him in the faith, bat ftrengthen his hopes of 
 vidory. He fees the divine original of the Chriftiaa 
 inftitufion, by the enmity and oppofition of the infer- 
 nal powers againft it. He feels the warfare juft fuch 
 as the fcriptures defcribe : and may therefore con- 
 clude, that he has no temptation but what is common 
 to men ; and may confide in the captain of his falva- 
 tion, that he is leading him on to victory. 
 
 Thirdly, Another inftance, wherein the truth of 
 Chriftianity is brought to be a matter of fenfible ex- 
 perience, is the comfort^ peace^ and joy of a religiou<3 
 life. Our blelTed Lord has told us, that his yoke is 
 eafy^ and his burden light. (Matth. xi. 30.) Peace he 
 leaves with his difciples, /;// peace he gives unto them, 
 and this in a m.anner v/hich the tvorld cannot give, 
 (John xiv. 27.) And the apoftle reprefents Chriftians-» 
 as rejoicing in Cbrif} Jefus^ without confidence in the 
 flejh (Phii. ill, 3,) and as having the love of God /bed 
 abroad in their hearts^ by the Holy Ghoft^ who is given 
 unto them, (Rom. v. 5.) — -Now what doubt can re- 
 main in the heart of a Chriftian, of the truth and 
 
 H faith- 
 
;8 ^he Internal Evidences Let. V. 
 
 faithfulnefs of thefe promifes, when he feels them 
 a£liiaily fulfijled unto him ; when he fenfibly feels, 
 that Chrift doth not leave him comfortlefs^ but mani" 
 fefls himfelf to him^ fo as be doth not unto the world ; 
 and when he joyfully feels the Spirit of God ivitnejjing 
 ivith his Spirit, that he is a child of God f 
 
 You may perhaps eileem this to be all cant and 
 delufion, enthufiafir:, or heated imagination : But is 
 it reafonable in a man that was born blmd, to con- 
 clude, that becaufe he himfelf has no idea of light 
 and colours, therefore no man ever faw the fun ; but 
 all pretences of delight from the beautiful appearan- 
 ces of the creation, are mere chicanery and deceit ? 
 
 I hope, Sir, you will quickly be led forward by 
 the Spirit of God into thefe bleffed paths of joy and 
 peace : and then you will need no other argument, 
 to convince you of thefe glorious truths, than your 
 own happy experience. — —Then with furprizing de- 
 light, you will be able to feel the exercife of faith 
 in the Son of God ; and to apply the gracious pro- 
 mi fe, that him who comes to Chrij% he will in no wife 
 
 caft out. Then you will feel a rood humbling and 
 
 foul-abafing fenfeof your own vilenefs and unworthi- 
 thinefs ; and with facred rapture, admire, adore, and 
 praife the riches of that fovereign grace, by which 
 you are plucked out of the hands of fin and infidelity, 
 and out of the jaws of death and hell ; and become 
 accepted in the beloved. Then a ray of (before ex- 
 perienced) light will break into your foul, and give 
 you fuch a fpiritual view of the divine perfeftions, 
 as you never before had, fuch a difcovery of redeem- 
 ing love, as will fill you with wonder and praife.— -- 
 Then the world with all its empty pageantry will va- 
 Difh out of fight : and you will be no longer emulous 
 of the riches and grandeur of thegreateft men in the 
 world ; nor of the pleafures of the mod fen fual epi- 
 cure. Your foul will then be folaced witb niore 
 
 |)ure and fubftantial joys, with delights more anfwer- 
 
 able 
 
Let. V, of Chrijliayiity confulered, 59 
 
 able to its defires, and more fatisfying to its fade, 
 than it is poiTible it fliould find from any of the vaia 
 amufements of time and fenfe.— Then you\i^ili obtain 
 fuch a fenfible and affefting difcovery of the future 
 glory, as will put your foul upon the wing ; and ex- 
 cite your moft ardent defires after the more intimate 
 
 and eternal enjoyment of that blelTed hope. In a 
 
 word, then //^^ light vjiil Jhine out of darknefs, and 
 give you the light of the knowledge of the glory of God, 
 in the face of Jefus Chrifl, And if you are favoured 
 with this delightful view, when you come to encoun- 
 ter the king of terrors, you will be able to (land the 
 fliock with courage, with comfort and joy (as I have 
 feen many do) from a delightful profped of your fu- 
 ture inheritance ; and breathe out your laft breath 
 with that triumphant fong, O deaths where is thy 
 fling ! O grave where is thy viflory ! 
 
 It is true, this is not always the happy frame of 
 every fmcere Chriflian.-— We are here in a militant 
 ftate, and muft often meet with fore confii6ls from 
 our fpiritual enemies, as was before obferved': but 
 when thefe more exalted joys and comforis are want- 
 ing, belie ^'ers have yet meat to eat, which the world 
 knozvs not of— -The promifes v;ill ilill prove an anchor 
 for their fouls, to keep them fure ^nd JJedfa/l, in the 
 
 mod tempeftuous feafons. They will find delight 
 
 and comfort from the ordinances of God ; and at leaft 
 find occafioaal returns of fenfible communion with 
 him, which will make them rejoice more than when 
 
 corn and wine and oil increafe, And often, in the 
 
 midll of their greateft darknefs, they will have fud- 
 den and furprifmg gleams of light and joy break into 
 their fouls, by which they will before they are aware^ 
 become like the chariots of Amminadab. — At leaft they 
 will be able to look unto Jefus^ as the Author and Ft- 
 nifher of their faitb ; and comfort themfelves by com- 
 7nitting their fouls to him^ and venturing their eternal 
 ifltereils in his hand. 
 
 H 2 The 
 
6o The Internal Evidences Let.V. 
 
 The fcriptures fpeak much of ih^it fealings of the 
 
 Spirity the earneft of our future inheritance. The 
 
 Spirit of God helps his children to fenfible experience 
 of their undoubted truth and reality ; whereby they 
 are edablifhed in the faith, ftreagthened for their 
 fpiriiual encounters, and fupported under all the dif- 
 iicuhies and trials they meet with, in their way to the 
 future inheritance,-- How light foever you may make 
 of w^hat has been faid, I hope (Sir) you will live 
 10 rejoice in the delightful experience, as thoufands of 
 others have done ; and thereby find occafion to fay 
 with them, We are witnejfes of thefe things^ and fa is: 
 alfo the Holy Ghoft^ ivhom God hath given to them that 
 obey him. 
 
 Fourthly, I may yet add snother inflance, where- 
 in the truth of'Chriftianity is made matter of experi- 
 ence, which is the manner how the great change is 
 VTcught, and carried on, in the heart of every fm- 
 cere ChriftiaUo — There is, I confcTs, a vait diilerence, 
 with refped to a variety of incidental cireumftances^ 
 in the methods of the divine operation, in turning 
 fianers from the power of Satan to God : and yet 
 ihe fcripture-account of this change, as to (htfub- 
 fiance of it, is always found to be exa<5lly verified ia 
 all tbofe, who at adult years are the. happy fubje(5i:s 
 
 cf God's converting grace. This has been coari- 
 
 Duaily confirmed, by the blefied experience of the 
 children of God, in all the fucceiTive ages of the 
 church. 
 
 How agreeably are we furprlzed, to fee a carelefs 
 and lecure finner, who was going on in the purfuit 
 of his lufls, h-ardened againft all the folemn warning?, 
 which he had continually received from the word and 
 ordinances and providences of God : and deaf to all 
 the paihetic admonitions of his godly friends : to fee 
 fuch an one (I fay) at once, by fome ordinary paf- 
 fage in a fermon, in a book, or in a converfation, 
 thproughly awakened out of his fccuriry, and put 
 
 UPOO 
 
liET.V. cf Chrijlianlty conftdered. 
 
 upon a ferious and lading inquiry, What he fhould do. 
 
 to be fa-ved. His confcience can no more now, as 
 
 at other times, wear off the impreiuon ; nor dare he 
 return to his mlnh and jollity, to his fenfual and 
 worldly puriiiits. — He c^n no more fpeak peace to 
 his foul, from his general hopes, or his good deugns ; 
 nor rell in any thing (iiort cf\2in intereft in Chriil:. — 
 Thus we fee the promife verified, that Chiiil would 
 fend the comjorier to convince the vjorld offn ; and find 
 It mod evidently true, that the word of God is quick 
 
 and fowerfiii^ jharper than any two-edged /word, 
 
 We fee a change made, that no means, no endca^ 
 vours could ever efte6>, till a divine power was ex- 
 erted to bring it about. 
 
 How conftandy does the thoroughly awakened (in- 
 ner find, by experience, the deficiency of all his legal 
 attempts to quiet his confcience, and to eilablifli his 
 hopes of the tavour of God ? He fees his fios too great 
 and numerous, to be expiated by his imperfe£^ per- 
 formances. — He feels his corrupt affe£lioQS, appetites, 
 and paiTions too ftrong for his good purpofes and re- 
 foiutions. — He is deeply fenfible of \o much defe^ 
 and impurity in the bell or his religious duties, as 
 render them utterly unworthy the acceptance of an 
 infinitely pure and holy God. — He feels his heart fo 
 hard and his afFciStions fo dead and carnal, that no- 
 thing but an almighty power can quicken them. — - 
 lie knows by experience, that he lies at mercy ; and 
 iha: ali his own refuges, and all the endeavours in his 
 own (Irength to relieve his diflreiTed foul, are frnit- 
 lefs and vain.-*-He finds it indeed the cafe of fallen 
 man, that noiliing but coming to Chrifl^ with faith 
 in him, and dependance upon him for righteoufnefsi 
 zud Jlrengthf can give r^ to his labouring and v/eary 
 foul." — True it is, there are fome convinced finners 
 that wear oiF their religious imprefifions, and (top 
 ihort of thefe efFe6ls, which I have now defcribed • 
 but thefe coafecjuences are always found in ^11 thofq 
 
 whofe 
 
^2 ^ke Infernal Evidences Let. V, 
 
 whofe convi(flions are abiding and effe<flual. By thefe 
 they are always neceffitated to fly for refuge to Chrifl, 
 and look to him for that life and peace, which they 
 can find no where elfcc-— You will readily allow, that 
 ray ftation puts me under the advantage of a particu- 
 lar acquaintance with the circumftances of diftrelTed 
 fouls : and having converfed with very many under 
 conviftions, from time to time, I have always found 
 the above obfervations exa£lly verified. 
 
 How furprifing is the change^ made in convinced 
 fmners, when a ray of divine light (hines into their 
 fouls ; and enables them to a£l faith in Chrift, and 
 to behold the glory of God, in the face of Jefus Chrift / 
 .—Now thefe mourners in Zion have appointed unto 
 them beauty for afhes, the oil of joy for mourningy and 
 the garment of praife for the Spirit of heavinefs^ that 
 they may be called trees of righteoufnef\ From this 
 time, they become indeed new creatures^ in all fpi- 
 
 ritual refpe(fls. Their difcovery of the excellency 
 
 and fufficiency of Chrilf , whereby they were enabled 
 
 chearfully to trufl: their eternal interefts in his hands, 
 
 proves a continued fource of love to God and man, 
 
 and a principal that conftantly inclines them to live 
 
 foberly^ righteoufly^ and godly in this prefent world. "" 
 
 We fee this experimentally true, as the feriptures re- 
 
 prefent it, that i\i€\v faith works by love, purifies their 
 
 hearts^ and overcomes the world — There are indeed 
 
 fome hypocritical pretenders to faith in Chrift, in 
 
 whom we do not find thefe fruits and effi^dls of it ; 
 
 But then there are (through the goodnefs of God) 
 
 numbers of others, the tenor of whofe future lives 
 
 does fully evidence, that their faith is lincere ; and 
 
 that it produces all the eiFedls which the fcripiures 
 
 afcribe to it. 
 
 There is no room to impute this work to the irregu- 
 lar fallies of an over-heated imaginatiouy when we fee 
 a thorough and lading change both of heart and life. 
 
 Their is no room to fuppofe, that cnthufiaim or 
 
 fan a- 
 
Let. V. of Chrijlianity confidered, 63 
 
 fanaticifm can have any hand in this change, when we 
 fee the bleffed efFecfls of faith in Chrift every way an- 
 fwer the defcription given thereof in the gofpel ; and 
 when the believer vifibly and in reality is become a 
 new man, from the time of his receiving and rely- 
 ing upon the Lord Jefus Chrift, for righteoufnefs and 
 ftrength. 
 
 And as bad as the times are, as flupid and unbe- 
 lieving as the world in general appears yet, we have re- 
 peated examples of the bleffed effe£is of faith, which 
 1 have now defcribed ; and of the verification of that 
 precious truth, that to as many as receive the Lord 
 Jefus Chrift^ to them is given -power to become the chil- 
 dren of Gody even to them who believe in his name. 
 
 And now, Sir, if you will review what has been 
 faid, doth not it evidently appear, that he who be- 
 lieve th on the Son of God, hath the witnefs in himfelf 
 when he finds the fame change of heart, the fame 
 fpiritual confli£ls, the fame joy, peace, and comfort 
 of foul, and all thefe wrought in the very fame way 
 and method, which the fcriptures fo plainly and par- 
 ticularly defcribe ?-— Can 1 doubt of the fldll of that 
 phyfician, or the efHcacy of that medicine, whereby 
 1 am recovered from a dangerous difeafe, to health 
 and comfort, exaftiy in the fame method, and by the 
 fame fenfible and progreffive (teps, as was foretold 
 me ? 
 
 And is not this truth made moft clearly evident, 
 not only to the perfons themfelves, but to all diligent 
 obferversy when ihcy find the fame experiences report- 
 ed by all true believers in Chrifl, and all the fame 
 external and vifible ejects of their faith, confpicuous 
 and open to every one's obfervation, not in one or 
 two inflances only, but in thoufands of thofe who 
 profefs to have had thefe experiences f — As we muft 
 neceffary acknowledge the fkill of that phyfician, who 
 eifeftually cures all that fubmit to his diretfbions and 
 applications : fo are we conflrained to acknowledge 
 
 him 
 
<$4 Some OhjeSlions, againfi Let. VL 
 
 him for our Saviour, who ia the very fame way and 
 manner, which he has propofed and promi fed, does 
 a61:ually and effedlually fave all thofe who beheve in 
 him, aud in the way of his appointment trult to hira 
 for falvaiioD. 
 
 In my former letters, 1 have laid before you fome 
 of the external evidences of Chriftianity : In this I 
 have given you a very brief sketch of thofe internal 
 evidences which ferve to confirm and illuilrate the fame 
 
 important caufe. By the former, the truth of the 
 
 Chriftian religion is laid open to the underftanding : 
 by the latter it is made matter of fenfible experience 
 in the heart.- — That the glorious Redeemer may ena- 
 ble you to feel the force of this reafoning to your un- 
 fpeakablc comfort here, and happinefs hereafter, is 
 the prayer of, 
 
 S I R, 
 
 Yours, &c. 
 
 LETTER VI. 
 
 Wherein fome ohjedions againjl the internal evidences 
 of Cbrifiianity^ are confide red and anfwered. 
 
 S I R, 
 
 1DO not wonder to find j^ou prejudiced againft 
 " the extravagant claim to extraordinary experi- 
 *' ences io religion, lately made by fome who are evi- 
 •* dently under enthufiailic heats and delufious." Buc 
 I cannot fee any force at all in your reafoniog, that, 
 << Becaufe there are many eminent profeffors of late, 
 " who really have nothing in them but heat and ihew, 
 
 " and 
 
Let. VI. the Internal Evidences, an/were d, 6y 
 
 '* and yet make as high pretenfions to the divine in- 
 " fiuences, and to fpecial experience of the opera- 
 " tions of the Spirit of God in their hearts, as any 
 " others can do ; therefore all pretences of that kind 
 " may juftly be fufpe61ed to flow from the fame caufe, 
 " and to be the offspring of a like irregular fancy, 
 " and heated imagination." 
 
 Do not you indeed think it juft arguing, h^CaU^c/oms 
 men make vain and falfe (hews of what they really 
 are not, that therefore all other profeiTors of rehgi- 
 on are hypocrites, as well as they P "Will it follow, 
 becaufe fome men pretend to literature which they 
 have not, that therefore there are no men of lear- 
 ning in the world P Your difcovery of falfe preten- 
 ders to religious experiences, does indeed give you 
 juft reafon to prefume, ih2Lt/ome others ?nay, but no 
 reafon to conclude, that alt others mu/i^ in the fame 
 manner impofe upon the world, by mere delufive ap- 
 pearances. If you have difcovered any to be falfe 
 
 and deceitful, in their profeiTion of religious experi- 
 ences, it muft be becaufe you fee fomething in their 
 condud^ which contradicts their profeffion. But what 
 reafon does it give you, to fufpecl: ihofe in whofe con- 
 duel you fee nothing which contradids their profef- 
 fion. If you have reafon to conclude the hypocrify 
 
 of the former fort from the evidences which appear 
 againft them ; you have alfo reafon to conclude the 
 fincenty of the latter fort, from the evidences which 
 appear in their favour, and which tellify the reality 
 of the change they profefs.— -If you have ground to 
 fufpec^f the carelefs, the loofe, the fenfual profeffcr, 
 becaufe he is fach : By the fame way of reafoning, 
 you have ground to conclude in favour of the ferious, 
 ihe watchful and incrtified profeffor of religion, be- 
 caufe he is fuch. If the licentious and prophane, 
 
 «he fraudulent and UDJufl, the cenfoiious and uncha- 
 : liable, the defpifers and calumniators of their bre- 
 tbren, are theixfore to be fufpe^ed of a falfe pretence 
 
 I to 
 
6$ Some Obje&ions^ ctgciinfl Let. VI, 
 
 to the divine influences : By the fame argument, they 
 who are fo changed as to became remarkably holy 
 and righteous, raeek and humble, charitable, bene- 
 volent and beneficent, have a jiid claim to be efteem- 
 cd fincere, and to be credited in their profeflion of 
 religious experiences.— There are (through the mer- 
 cy of God) numbers of fuch yet among us, all of 
 whom have this change la its vifible effects obvious to 
 the world : and though fome of them may be doubt- 
 ful of their own (late, yet ail of them declare, that 
 they have received all their attainments from the 
 Lord Jefus Chrift ; they have looked to him, and de- 
 pended upon him for them all ; and have always 
 found, that their progrefs in piety towards God, and 
 in juftice, kindnefs, and charity towards men, has 
 borne proportion to their chearful dependance, upon 
 Chrift for righteoufnefs and flrength. — If fome men 
 are liars^ yet others are credible, and may be trufted, 
 efpecially when they give us undoubted evidence of 
 their truth and fidelity.— -Even fo in the prefent cafe, 
 if fome men are hypocrites^ and evidence themfelves 
 to be fuch, we have no reafon from thence to fufpe^l: 
 the truth of others profeilion and experiences, whoie 
 wonderful change of life, and whole future conver- 
 fation, are a continual teftimony to the fincerity of the 
 profelTion they make, and to the credibility of the 
 experiences which they relate. 
 
 But it feems, you are efpecially prejudiced againft 
 religious experiences, by the " irregular fancy and 
 ** heated imagination," which you have obferved in 
 fome pretenders to extraordinary attainments in reli- 
 gion ; from whence you feem to argue, that becaufe 
 fome of their " pretended experiences are extrava- 
 ** gant flights of adidurbed brain, and evidently flow 
 " from pride, felf-efteem, and uncharitablenefs to- 
 *' waids others, and end in fa6lion, divifion, and ali- 
 " enation of afle(5tion," that therefore, {mc^ fome Qt 
 their pretences are manifeftly falfe and airy iraagina- 
 
 tionsj 
 
Let. VI. the Internal E'iit device 5 i anfivered» 67 
 
 lions, you have juft reafon to conclude, that all the 
 red of their pretences are of the fame fort, and flow 
 from the fame depraved mind. 
 
 I acknowledge, Sir, this is one of the mod plaufi- 
 ble objections, that ever 1 heard of, againft ihe inter- 
 nal evidences of Chriflianity.- — And no**doubt, our 
 grand adverfary the devil has had an efpecial hand in 
 blowing up this falfe fire, that he may tarn away our 
 eyes from the glory of the Lord arifen upon Zion.-— 
 No doubt, Satan hath transformed himfelf into an 
 angel of lights in the late extravagant heats which have 
 appeared in fome places, that fo by overdoing, he might 
 undo, and might bring reproach on the wonderful 
 work of divine grace, which has made fuch a glori- 
 ous progrefs in thefe parts of the world. — A permif- 
 (ion of thefe dreadful deiufions may be efteemed a juft 
 judgment of God upon fuch as have remained carelefs 
 zn^fecure in a remarkable feafon of grace, who have 
 refifted the calls of the gofpel, the convictions of their 
 confciences, and the drivings of the Holy Spirit ; that 
 they might thereby be hardened in their prejudices 
 againd vital and experinfental religion, and perhaps 
 frndWy /I umb I e ^vidi fall. 
 
 But how plaufible foever your objeClions may be, 
 
 your reafoning is far from conclufive. What incon- 
 
 fidency is there in the fuppofal, that a true convert 
 may have fome very falfe apprehenfions and imagina- 
 tions ? that the fame perfon may have a fan£lified 
 heart, and a confufed head P and that he may build 
 upon the true foundaiion, fuch, zvoody hay, and flub- 
 ble^ as mufl be burnt up f— -Oar blelTed Saviour Iftas 
 'undertaken to fanClify the hearts of all thofe who 
 fincerely trud in him : but has ne>5r proraifed to 
 make them infallible in all their condu£l.— -If there- 
 fore, from a principle of love to God, thefe men 
 fhould zealoudy endeavour to ferve him, and yet thro* 
 heated imaginations, or erroneous apprehenfions of 
 their duty, in fome cafes, they foould raidake their 
 
 I 2 * w^ay 
 
68 Some Objedions^ agoinji Let. VI. 
 
 way, and fuppofe that they are doing God good fer- 
 vice^ when they are a<Si:ing counter to the true inte- 
 reft of Chrift's kingdom, what then ? Is it any ab- 
 furdity, to fuppofe they may a£i: from a right princi- 
 ple, though in a wrong manner ?- — The error is in 
 their opinions ; but not in their wills. Their hearts 
 are engaged in God's fervice, though their heads 
 
 miilead them. They may have experienced a real 
 
 change (in the manner defcribed in my laft letter) 
 though through ignorance and miftake, their endea- 
 vours to ferve God are in fome inftances irregular and 
 finfuL- — They may have had real experiences in true 
 and vital piety, at prefent, though their imaginations 
 are impofed on by enthufiafm, and delufion.-— Thefe 
 allowances may be made, and ought to be made, for 
 ihofe who hold faft the fundamental principles of 
 Chriftianity and pradical godlinefs: and for none but 
 ihofe.- — There ought to be fuch allowances made for 
 thofe : becaufe there is nothing in their charadler 
 inconfiilent with true and vital piety; Yea there 
 ought not to be fuch allowances made for any but 
 thofe ; becaufe Chrift has undertaken to lead his fm- 
 cere followers into all neceifary truth.-— I think, I 
 have good reafon to conclude, that the cafe is truly, 
 and in fa£l, juft as 1 have here defcribed it, with 
 refpe<fl to numbers of thofe, who have run into fome 
 of thofe irregularities you complain of. This ap- 
 pears, in that fome of thofe who have been convin- 
 ced of and penitently bewailed thofe millakes, do yet 
 (their former irregularities notwithftanding) walk 
 wofthy their profeffed experience of a faving change ; 
 and approve ihemfelves holy, humble, and charitable 
 Chriftians. Arid I have the more hopes of others, 
 who have not yet been convinced of their millakes, u- 
 pon account of their having been feduced into thefe er- 
 rors, by fuch zealous leaders, of whofe piety they 
 have fo great an opinion.— —But you will perhaps en- 
 quire, what 1 can fay for thofe kadsrs^ who have 
 
 iu' 
 
Let. VI. the Internal Evldsnces^ anfwered, 69 
 
 influenced others to thefe irregular heats P To which 
 I rauft anfwer, that as far as I am acqaainted with 
 them, I have reafon for a n:uch betrer opioion of 
 the hearts of fome of them, than of their heads ; and 
 mult bear tkem iviUieJs^ thai they have a zeal of God, 
 though not in every thing ac0dtng to knowledge. 
 
 But fuppofmg, as you fuppofe, " that fome of the 
 " chief of thefe preachers were very wicked mep, 
 *« who cloaked their evil intentions under a (hew of 
 " zeal and extraoildinary piety, the better to infnare 
 ** poor unwary fouls into their delufions, to promote 
 '< divifions and contentions in the land, and to coni- 
 *« pafs their covert defigns :" My argument is, on 
 this fuppofal, fo much the (Ironger, Herein the 
 power and love of the great Redeemer are fo much 
 the more confpicuous, that he has outftiot Satan with 
 his own bow ; and over-ruled thofe attempts, for the 
 promotion of his own kingdom and intereff, which 
 
 were levelled againft it. Nothing is more vifible, 
 
 than that great numbers of poor fmners have been a- 
 wakened : and brought to fly to Chrill for refuge. 
 Nothing is more apparent than that the confequencc 
 of this has (in numerous inftances) been the renova- 
 tion of their lives, and their converfion from a care- 
 lefs, fmful, fenfual life, to a life of holinefs, righte- 
 
 oufnefs, kindnefs, and charity. In thefe therefore 
 
 the grace of our Lord Jefus Chrift is become glorious; 
 whatever covered defigns any of the inflrumentswere 
 a61ed by. if thefe preached Chrifl even of envy and 
 jlrife^ What then ? nctwithflanding every way whether 
 in pretence or in truths Chrifl was preached ; and I 
 therein do rejoice^ yea^ and will rejoice, — It is remar- 
 kable, that the great dodrines of the gofpel, particu- 
 larly touching the mifery of our natural ftate, the ne- 
 ceinty of an intered in Chrift, and the way of falvariou 
 by faith in him, were preached by them all (whether 
 human imaginations were niixed with them) and thefe 
 had their cfFeft in a peculiar manner. Our h\tKtd 
 
 Saviour 
 
70 Some Obje^ionSy againfl Let. VI. 
 
 Sayiour has therein bleflfed his own inftitutions ; and 
 accompli(hed the defigns of his grace, whoever and 
 whatever were the inllruments, by whom thefe glo- 
 rious effeifls have been produced. As far therefore 
 as a fanftifying change in the hearts and lives of men 
 has been efFefted, fo far mud we acknowledge this to 
 be a work of God ; and a difplay of the divine power 
 of our blefled Saviour. — The miracles of divine grace, 
 which might be wrought by Judas, were as bright a 
 difcovery of the Redeemer's power and goodnefs, as 
 thofe were which were wrought by the other apoftles. 
 But you tell me, that " many of thefe new con- 
 *' verts pretend to mighty experiences of divine ira- 
 " pulfes, raptures, extafies ; and the like : But ihew 
 *' forth no moral virtues, nor true love, either to God 
 *' or man." Well, Sir, what follows from this I 
 Are there not many others, who make no pretenfioa 
 to fuch mighty experiences of divine impulfes, rap- 
 tures, &c, that do (hew forth all moral virtues ; and 
 have a true love both to God and man ?-— Is it a good 
 argument, that becaufe there are fome mere enthufi- 
 afts, who pretend to fuch experiences which the fcrip- 
 tures do not make the character of true Chriflians, 
 therefore they are all mere enthufiafts, even who pre- 
 tend to fuch experience as the fcriptures do make the 
 chara^fler of all true Chriflians ?-— What is Chrifti- 
 anity concerned with the extafies and heats of fuch 
 men as you fpeak of ? Where are thefe extatical heats 
 defcribed in the gofpel, as the marks of the children 
 of God ? Be their experiences allowed to be accord- 
 ing to their pretences, what follows from thence, but 
 that if they have no moral virtues, thefe mens religion 
 is vain : it is all enthufiaflical, unfcriptural, and with- 
 out any foundation ? But then on the other hand, 
 
 the experiences which 1 have before defcribed, are 
 fuch as the fcriptures do make the marks and charac- 
 ters of the children of God : and many there are, 
 that make no pretences to divine impulfes, raptures, 
 
 or 
 
Let. VI. the Infernal Evidences ^ an/were d, 71 
 
 or extafics, who profefs to have had thefe experien- 
 ces, and jurtify their profeflion, by living in the love 
 both of God and man. Now, I pray, how are fuch 
 concerned in the enihufiafm of which you complain ? 
 Do not the experiences of thefe witnefs for thenn, 
 as much as the experiences of the other witnefs a- 
 gainft them ? — -Here is a vifible and efFe£lual change 
 wrought in them (juif fuch a change as the fcrip- 
 tures defcribe) by which they are brought into a con- 
 formity to the divine nature, and live worthy of their 
 profeflion and character. — Chrift has promifed the 
 Jan6liJication of the Spirit to his people, who depend 
 upon him for it ; and what greater evidence can there 
 be of the faithfulnefs of the promife, than to fee and 
 feel its accoraplifhment ? 
 
 But you further obferve, that " the demeanor of 
 **^ many of thefe pretenders to religious experiences, 
 *' is dire£tly contrary to that morality^ hensficence^ and 
 " charity^ which are the ornament and glory of hu- 
 " man nature." And is not this a ftrong confirma- 
 tion of my argument I I appeal to yos yourfelf. Sir, 
 whether you be not acquainted with many others, 
 that pretend to the religious experiences which I have 
 defcribed, who are the brlghrefi: patterns of thofe 
 graces and virtues which are the ornament and glory 
 of human nature.-— Here then is a plain and vifible 
 criterion^ by which it may be known whofe experien- 
 ces are, and whofe are not, from the Spirit of God. 
 
 « They are (you fay) indeed converted^ but it is to 
 
 " pride and vanity ^ to felf-efleem andfelf-applauJeP 
 
 But are there not many othsrsy who are converted to 
 deep humility, felf-loathing, and felf- condemning P 
 
 "They are changed (you fay) but it is to bitter- 
 '' nefs, reviling, cenfuring, and judging their neigh- 
 
 " hours who are much better than they." 1 allow 
 
 this charge to be agreeable to their pretended expe- 
 riences : But then, do not you fee (blefled be God, 
 1 am fiire I have feen) many others changed to meek- 
 
 nef?, 
 
•J 2 Sofjis Objedion:^ ^'g^'i^fi Let. VI. 
 
 Eefs, kindnefs, and love, and brought to efteein ethers 
 much better than theinfeives f 
 
 *' Their boaded experiences (you add) only ani- 
 *' niate them to divifions, faiftions, and feparations." 
 But is this ihe cafe of a//, who make a profeflion of 
 religious experiences? No; we have caufe to be 
 thankful, the cafe is quite otherwife. 
 
 *' They are {you fay) often elated widi rapturous, 
 *^ joys and exults, which feem to be the produft of 
 ** nothing but felf-eileem, and an irregular heated 
 " imagination.-— Here you inquire, " Muft I efteem 
 " thefe 10 be the joy of the Holy Ghoft, of which 
 « your iaft letter fpeaks ? If not, how (liall I know, 
 " that ail pretences of this kind are not equally fi^i- 
 *' tious and imaginary ?"— ^-This (I confefs) deferves 
 fome attention. For perhaps no one thing has raifed 
 fuch prejudices in the minds of men againlt fpiritual 
 and religious experiences, as thofe airy raptures and 
 caufelefs exults, that in fome inftances have been feen 
 of late. 
 
 I w^ould therefore obferve to you, that your own 
 reprefentation of thofe joyful tranfports, of which 
 you complain, is fufficient to diftinguifh them from 
 thofe joys of the Holy Ghoft, of which I wrote to you. 
 — You rightly obferve, that thefe falfe raptures are 
 the produ61 of an exalted imagination. But you have 
 no room to conclude this to be the cafe with refpedl to 
 thofe fpiritual joys and comforts, of which I wrote in 
 my lad:.— -I have known a wretched defpicable beg- 
 gar, covered with rags and vermin, who imagined 
 himfelf a king's ion ; and expe^^ed to be treated ac- 
 cordingly : But how vain and ludicrous foever his 
 imaginations were, I never thought it an argument, 
 that there are no hinges fons in the world. He might 
 probably entertain more tranfporting apprehenfions 
 of his imagined royalty, than they who really pof- 
 fefs that dignity, which he fo vainly pretended to. 
 But muft thefe latter be rejeded as vain pretenders, 
 
 becaufe 
 
Let. VL the Infernal Evidences^ anfivered, 7j 
 
 becaufe of the crazed imagination of fuch a miferabis 
 vagary ! 
 
 To apply this to the prefent cafe, I readily allow 
 that all thofe joys and comforts which flow from e 
 imagination only^ are always but ajry and chimerical,' 
 falfe and delufiVe.— — Thus, for inftance, fome will 
 rejoice and triumph, from only imagining themfelves 
 favourites of heaven \ fome from being able to paint 
 upon their imaginations the miracles, fufFerings, 
 refurre<51:ioD, or afcenfioa of Chrift ; fome from an 
 imaginary idea of the final appearing of Chrilt, and 
 their own future glory ; and the like : yet all this 
 while the poor fouls forget, that there is one thing 
 wanting, in order to make their joys reafonable and 
 fuhftantial ; and that is good evidence of their intereft 
 in that Saviour, and his glorious falvation, of which 
 
 they entertain fuch pleafing imaginations. They 
 
 who have this evidence (in the manner defcribed in 
 my laft) have a fubflanrial foundation of comfort and 
 joy, from having that falvation actually begun in their 
 fouls, which is the pledge and earneft of their eter- 
 nal inheritance ; while the others are like to find 
 ihemfelves as much deluded in their expectations of 
 future happinefs, as they are in the foundation of 
 their hopes. 
 
 You farther reprefent thefe rapturous joys to be 
 the eitecl q{ felf-ejleem. And I readily acknowledge, 
 that where it is fo, it is always deceitful and vain. 
 The divine influences are always humbling to the foul 
 which enjoys them.— --They therefore are horribly 
 prophane, who impute their own pride and vanity to 
 the Spirit of God ; and confequently they are mifera- 
 bly deceiving thcmfelves, whofe joy and comfort flow 
 from an high opinion in their imaginary attainments 
 in religion. Tkey are a f moke in God's nojlrils^ who 
 are faying^ Stand by thy/elf y come not nigh me : for I 
 am holier than //S^?^.— But then on the contrary, when 
 the humble foul is lying at God's foot, felf-abafing 
 ' K and 
 
J4 ^ome Obje&ions, againft >Let. VL 
 
 and felt-condemning, adoring the infinite riches of 
 God's free grace to fuch a vile worthlefs worm ; and 
 rejoicing in Chrifl Jefus^ ivithout confidence in the flejb ; 
 thefe blefled effedls are worthy qf the Spirit of God, 
 by whom they are wrought.-— And it is always true, 
 that the believer's fenfe of his own vilenefs, pollution 
 and unworthinefs, bears proportion to his joyful evi- 
 dences of the divine favour* 
 
 You further obje£l: againft the falfe pretenders you 
 mention, " that their condu£l doth not juftify their 
 *' joyful affurance. — This L' indeed a good evidence 
 againft their high pretenfions to extraordinary attain- 
 ments in religion.— For I believe, every Chriftian does 
 certainly make the fame progrefs in hoUnefs, as he does 
 in well-grounded comfort and joy. The objedlion 
 therefore can no ways aife^l thofe with whom this is 
 an experienced truth; who always find, that their hope 
 and joy quicken them in their fpiritual courfe, invigo- 
 rate their duties, and enlarge their defires and endea- 
 vours after a conformity to the whole will of God. 
 
 I muft now leave this matter to your own reflec- 
 tions ; you yourfelf muft judge the validity of your 
 expe£l:ations.— -Compare the pi<fture you have drawn 
 of fome empty, enthuftaftical pretenders to religious 
 experiences, with the defcription I have given you 
 of thofe, who have /W*?^^ experienced the divine life; 
 and confider whether there be any real fimtlitude^ in 
 
 any marks and lineaments of their countenances. 
 
 In thofe is found pride and petulance ; but in thefe^ 
 humility and felf-abafement.-— In thofe^ cenforiouf- 
 nefs and uncharitablenefs are the dillinguifbing cha- 
 radlers ; in thefe^ a charitable prefe;ring others to 
 themfelves. — "there you fee fchifm, contention, and 
 faftion : Here is kindnefs, peace, and brotherly love. 
 
 There irifaginary impulfe, but here the word of 
 
 God alone, is confidered as the rule of life. — '-There. 
 joy and comfort are confidered as the evidence of a 
 good f^ate \ Here ihey are confidered as the fruit of 
 
 good 
 
Let. VI. the Internal Evidences^ anfwered. 75 
 
 good evidence of faith in Chrifl, and of a renew- 
 ed nature. There religion is fuppofed to confift in 
 
 rapture aiid extafy ; Here in fpiritual affections, and 
 
 in a heavenly converfation. -There we find mea 
 
 building their hope and comfort upoa their imaginary 
 attainments: But here we find them making Chrift 
 Jefus their only refuge and hope.— -And to fum up 
 all in a word. There are high pretences to religious 
 experiences without the fruits of holinefs ; But here 
 the happy effects of this change appear in the heart 
 and life; and juftify the profeflion to be true, and 
 the experiences to be indeed what they are pretended 
 to be. 
 
 Upon the whole, there is nothing more certain 
 than that xhtfcriptures do reprefent what J have fee 
 before you, as the real characters of the children of 
 ^odi. It is equally certain, that as an a6lual expe- 
 rience of the renewing change is, from the nature of 
 things, abfolutely necefTary to falvation, fo a fenfe 
 of this change wrought in us is requifite to true peace 
 and comfort ; And there can be nothing but a wane 
 of due attention to this experience, or ignorance of 
 the $'«^///7 of that change they have fenfibly experi- 
 enced, which keeps believers in darknefs and doubts 
 
 about their ftate. The fabje6ls of this work can 
 
 therefore have no greater evidence that it is from 
 God, than fenfibly' to feel that it every way anfwers 
 the original defcfiption.--- — What greater evidence 
 can they have of the truth oF the gofpej, than a fenJI- 
 hie experience of the reality of its dodrines, and the 
 truth of its promifes, by this wonderful work of grace 
 in their own hearts, which fo vifibly carries the divine 
 fignature both in its operation and t^t£ii ; and is fo 
 manifeflly diftinguidied from all falfe appearances 
 
 and pretences P For my own part, I cannot but 
 
 look upon the irregular heats^ you fpeak of, as af- 
 fording forae convincing evidence in favour of the 
 caufe I am pleading.-^—Thefe thin-,^s ztfoietold in 
 
 K 2 -lie 
 
76 Some OhjeCiions an/wered^ S:c. Let. VI, 
 
 the fcriptures.- — By thefe things Satan is endeavour- 
 ing to fupport his own kingdom, as we may reafon- 
 ably expcd he would do. He knows, that he is 
 iTiofl likely to play the fureft game, when he tranf^ 
 forms himfelf into an angel of light, — And thefe falfe 
 appearances ferve for a foil to difcover the greater 
 luflre in a true and real work of divine grace. 
 
 The only objedion againfl all this, which I can 
 forefee, is that I am philofophizing upon the golden 
 toothy and that the perfons lam characterizing, exift 
 
 no where, fave in my defcriptions of them. But I 
 
 need add no more to what 1 have faid upon this al- 
 ready, than my attejlation^ that I have the comfort 
 of an inward and intimate acquaintance with confide- 
 rable numbers of fuch as thofewhofe charafters 1 have 
 defcribed.- — And if you (Sir) would feek om fuch for 
 your chofen companions, your obje£lions would die of 
 ihemfelves ; and the argument 1 have infilled upon, 
 would appear in its proper light and (Irength. 
 
 1 know not what more can be needful to be added 
 upon this fubje£l, but my beany prayers, that the 
 fpirit of truth would lead us both into all truth ; and 
 that we may know by fenfible experience what is the ■. 
 hope ofChriJTs callings and what the riches of the glory 
 of his inheritance in thefaiiits; which has been jullly, 
 though but weakly and very imperfe<ftly reprefented, 
 in thefe letters, from, 
 
 S I R, 
 
 Yours, &c. 
 
 LETTER 
 
[ 77 1 
 
 LETTER VII. 
 
 Wherein the docirine of God^s fovereign grace is vin- 
 dicated ; andfome exceptions againjl it conjidered 
 and anjwered* 
 
 S I R, 
 
 YOU cannot imagine how much comfort you 
 have miclftered to me by your lafh I greatly 
 rejoice to hear, that " the more {lri<f^ly you examine 
 " the caufe the greater evidence you find of the un- 
 " doubted truth and certainty oP the Chriflian reli- 
 " gion ;*' But that << you are filled whh confufion, 
 " to think how long you have lived at a didance fromi 
 " that bleffed Saviour, who has wrought out fuch a 
 " glorious redemption for u:." And 1 am not at all 
 furprifed, to hear you complain, that ** you cannot 
 " entertain clear apprehenfions of my difcourfeof ex- 
 " perimental religion :" That *' though your lall ob- 
 *'jedions are filenced, there are others which fill 
 " your mind with greater difficulty ; and are of much 
 *' greater importance, if I have given you a juft view 
 " of the cafe." And that " you cannot tell how you 
 " can ever be brought to a feeling fenfe of the doc- 
 " trines of fovereign grace, which 1 fo much infift on 
 " while they appear to you fo inconfident with truth, 
 " and fo unreafonable.''-— I am not (I fay) furprifed 
 at this ; for we are naturally prejudiced againft 
 chefe do6lrines : and are not eafily brought to re-» 
 ceive them, by reafoa of the ftrong bias there is 
 upon our minds to the contrary principles.-— I (hall 
 therefore endeavour to confider ypur feveral objec- 
 tions ; and how ftrong and plaufible foever they may 
 appear, I do not dcfpair of giving you faiisfaclion. 
 
 You 
 
78 God^j fovereign Grace vindicated Let. VII, 
 
 You objeiH:, that " if we are of oarfelves capable 
 *' of no qualifying conditions of the divine favour, or 
 *« (to ufe ray own words) if we rauft feel that we lie 
 ** at mercy, and that all our own refuges, and all our 
 ** endeavours in our own ftrength to relieve our dif- 
 *^ trefled fouls, are fruiilefs and vain, you cannot tell 
 " to what purpofe any of our endeavours are ; or 
 ** what good it will do us to ufe any means, at all for 
 " our falvation." 
 
 In order to a clearer folution of this difficulty, it 
 feeras needful to convince you, that this loft, inripo- 
 tent, deplorable ftate is the cafe mfaH, of every un- 
 renewed finner, whatever objections we may frame 
 in our minds againft it: and therefore it is necefTary, 
 that he {hould/enjibly perceive the cafe to be as it truly 
 is.' — -And then, it will be proper to (hew you, that 
 the corifequence you draw from this doftrine is unjujl ; 
 and even diieftly contrary to the improvement you 
 ought to make of it. 
 
 1 begin with the firft of thefe ; :nd fliall endeavour 
 to convince you, that raan is indeed infuch a loft and 
 helplefs ftate^ that he lies at mere mercy ; and cannot 
 bring himfelf into a claim to the divine favour, by 
 any power or ability of his own. — 4 (liall not run 
 into the fcholaftic controverfies and fubtil diftindlions, 
 with which this doctrine has been clouded by many 
 of our wrangling difputers : but (hall endeavour to 
 fet it in the moft plain, eafy, and practical light, that 
 I am able. 
 
 1 think, you mud readily grant, that you cannot 
 make an atone?nent for your fms, by any performan- 
 •ces within your power.— -You are (Sir) to confider 
 yourfelf as 2iftnner^ as a criminal and delinquent in 
 the fight of God» — Your nature is corrupt and de- 
 filed.— Your a£lual tranfgreiTions of the law of God 
 have been very numerous ; and perhaps feme of them 
 attended with fpecial aggravations.-— All your fms are 
 directly repugnant to the perfe^ions of the divine 
 
 nature j 
 
Let. VII. againji feveral Exceptions. 79 
 
 nature ; and confequently oiFeniive to a pure and 
 holy God.-— And what greatly increafes the difficul- 
 ty and danger of your cafe, is, that you are ftiij con- 
 tinuing to a<5l contrary to God in ail you do, while 
 your nature is unrenewed ; and while you are with- 
 out a principle of love to God'. (I am fure, you will 
 pardon this freedom ; for it is necefTary you {hould 
 know the difeafe, in order to ihecure.)--Judge thea 
 yourfelf, whether it can be fuppofed, that an omni- 
 fcient heart-fearching God can be pleafed with any, 
 even th-e mofl: devout of your overt aciions, when he 
 , knows that your heart is eftranged from him, and 
 your nature has no conformity to him ; but your af- 
 fedions are glewed to your feveral idols.- — How thea 
 can you be reconciled to God, by virtue of your owa 
 performances and attainments .'' Can you pay ten thou- 
 fand talent?, with lefs than nothing ?— -Can yow -pleafe 
 God by offending him, as you do by the obliquity of 
 all your duties, the defeats of your beft devotions, 
 and the fmful afFe£iions from whence they all flovv ? 
 
 Or can you have thofe unworthy thoughts of an 
 
 infinite unchangea'ble God, as to hope you can make 
 fuch impreffions upon his aiFedions, by acknowledg- 
 ing your offence?, and imploring his mercy, as to 
 excite his compaffion and fympathy ; and to make 
 your impure and unholy nature agreeable to his infi- 
 nite purity and holinefs ? Can your infincere and 
 
 hypocritical duties (for fuch they are all at beft, while 
 they proceed from an unjancttjied heart') brino" the 
 glorious God to take complacency in what is directly 
 contrary to his own nature ^--Ydu cannot but fee 
 that thefe propofals are mofl unreafonable and ab- 
 furd. One of thefe things n^uft certainly be true ; 
 either firfl. That you have naturally whilft in an un- 
 renewed ft ate, a principle of holinefs and love to God • 
 or fecondly. That works flowing from an impure foun- 
 tain, and from a principle of oppofkion and aliena- 
 tion to God, are yet pkafmg to God, will ferve to 
 
 appeafe 
 
Sq God^f Jovereign Grace vindicated Let. VII. 
 
 appeafe him, and will eDiiile you to his favour; or 
 thirdly, That you cannot, by any thing you do, have 
 a claim to Gad's favour, until your nature is renew- 
 ed, and you can a<Sl: from a principle of holinefs and 
 love to God. 1 think every man's experience will 
 confute ihtfirjl of thefe, who gives any attenrion at 
 all to the natural difpofuions of his own foul : The 
 fecondh altogether inconfiflent both with the nature 
 of things and with the nature of an infinitely pure and 
 holy God : and therefore the third is neceifarily 
 true, — It will not at all help the cafe, to alledge in 
 barr of what is here faid, that Chrifl Jefus has made 
 an atonement for us. For what is that to you, while 
 you remain without an inrereft in him ?— -Did Chrift 
 purchafe for you a capacity to make an atonement for 
 yourfelf ?-— Did he die, that God might be pleafed 
 with what is contrary to his own nature ; and pacified 
 with fuch duties as can be no better than impure 
 ftreams from a corrupt fountam ? 
 
 Let reafon fit judge in the cafe before us ; and you 
 rauft allow your cafe to be as I have defer ibed it. 
 And it is equally evident, that you have no power to 
 change your own hearty and to produce in yourfelf a 
 new principle of love to God and conformity to him, 
 by any endeavours of your own. — It is vifible froLii 
 what has been already faid, that our hearts and af- 
 fections muft be renewed and fan<5liried, before either 
 our perfons or fervices can be acceptable in the fight 
 of God. And which way can this be compaiTed ? If 
 you take up refolutions^ thefe will do longer ftand 
 you in (lead, than the principle of/fi2r, from which 
 they proceed, is kept in acl.- — If you execute thefc 
 refolutions rn fome external reformations^ this is but 
 lopping off the branches, while the (lock and the root 
 of the tree are (fill alive ; the affeiftions and difpofi- 
 tions of the foul being (lilljthe fame.—If by fear, or o- 
 ther felfifli iiioiives, you ioraething reflrain in the pre- 
 fcnt more fenfiblc exercife of your fmful affetites ox 
 
 faffions. 
 
Let. VII. cgalnft feveral Eiiceptions, 8t 
 
 pajjions^ this is but damming up the (iream, and forc- 
 ing it into another chauael ; pull down the dam, and 
 it will run where it did before,— -Certain it is, that 
 every man naturally loves the worlds and the things 
 of the world, the objecls of his fenfaal appetites ; 
 'and loves his luih and idols, more than God : and it 
 is equally certain, that whatever reftraints he may 
 fomcrimes put upon thefe difpofitions, an oraaifcient 
 eye beholds the i'-Axnc principle in him noiwithilanding; 
 and confequently he can never p/ea/e God, till there 
 be in this refpect a real and thorough change wrought 
 in all ihe powers of his foul ; fuch a change as the 
 fcriptures defcribe by a tranflation from darknefs unto 
 light^ from death to lije^ and from the pozvcr of Satan 
 unto God.-"hvA to fuppofe, that any but he who firfl 
 gave being to our fouls, can give them a new being 
 in all fpirirual or moral refpe^ts ; and make their dif- 
 pofuioDS, appeuies, paliions, contemplations, defire?, 
 and delights, not only, differing frora^ but dire^lly and 
 lafiingiy contrary to what they were, is to afcribe to 
 the creaiere what is the peculiar property and prero- 
 gative of the glorious God himfelf.—- Do you (Sir) 
 hut make the trlaly and you will find after ail your 
 endeavours, that the violacion of your promifes and 
 refolutions, the d^adnefs and hypocrify of your du- 
 ties, the prevalence of your (Ins, and the continued 
 eftrangement^of your aiFi£tions from God and godli- 
 aefs, will give you more fenlible convidhoii, than any 
 methods of reafoning can do, that there is a greater 
 power needlul than your own, lo make you a new 
 creature, 
 
 h mud therefore neceffarlly follow, that there is 
 nothing you are able to do, can give you a claim lo 
 lae renewing influences of i±ie Holy Spirit.-— If any 
 thing you can do, can give you a claim to the renew- 
 ing and faoctifjing infiuenees of the divine grace, your 
 
 claim mud be either from merit^ or promife, Not 
 
 oi merit ; when yoa cannot of yourfelf fo much as 
 
 . L Icuve 
 
Si GocTs fever etgji Grace vindicated Let. VII . 
 
 leave ofF finning, and thereby running further into 
 debt to the juftice cf God; and this, even in and^by 
 the bsft of your ducj^es. Your higheft attainments 
 therefore can merit nothing but the divine difplea- 
 
 fure» Not otpromife^: for where, I befeech you, 
 
 has God promifed to reward your i?rfincerity^ with his 
 faving mercy ? And how vain are all pretences to 
 ferve Gcd fincerely^ where there is not one grain of 
 true holinefs in the heart ? Whatever moral honeJJy 
 men in a ftate of nature may boafl of, it is all hxaiffi- 
 ritual hypQcrify in the fight of a heart- fearching God ; 
 And can bring none under the promife : which i? made 
 to faith unfeigned^ the ou\y fempli'city and godly fmcerity^ 
 in the account of the gofpel 
 
 But I reiurn to confider your objeflion more dif- 
 tin£tly.— — " The fcriptures (you teil me) promife, 
 ^' that he who feeks, ihall find."-— But (Sir) do not 
 the fcriptures alfo inform us, that many /halt fee k te 
 enter in at the fir ait gate^ and fb a II not be able ; that 
 fome ask^ and receive nct^ becaufe they ask amifs : 
 And that he who does not ask in faithy nothing wa- 
 verings miifl not think he fhali receive any thing of the 
 Lord? — There is indeed a promife to him who leeks 
 in faith and fmcerity : but what claim can he have to 
 that promife, who has neither true faith nor fmceri- 
 ty ? — -Will mocking God^ 2^iid flattering him with your 
 lips, while your heart is cflranged from him, intitle 
 you to the promife ? 
 
 But you fay, " A\\ onr divines tell jas, that the 
 '* moil fmful and unworthy may have accefs to God 
 ** dirough Chrift ; and this is the purport of all my 
 
 " reafoning with you^' True, by faith in Chrift 
 
 they may : But God is a confumifigfire to unbelievers. 
 
 He that believeth not^ is condemned already. What 
 
 claim thererore can they have to the favour of God 
 npon Chtilt's account, who have never received him 
 by faith ; and confequently have no intereft in him, 
 nor in any of his faving benefits ?-— Can they claim 
 
 the 
 
Let. Vlf. ngamjl fiver al Exceptions, %i 
 
 the benefits of the covenant o^ grace ^ who are them- 
 fches under the covenant of works, which curfes 
 them, for their not continuing in all things written in 
 the book of the law, to do tbsm f-'— I intreat you. Sir, 
 to confider this cafe : it is of vad importance to you. 
 
 If you have not good evidence of an intereft in 
 
 Chrid, how can you pretend to the privileges pur- 
 chafed with his precious blood P How can you pre- 
 tend to accefs to God through him ; and a claim to 
 the bleffed influences of his Holy Spirit ? — How can 
 unbelievers have a claim to the favour of God by 
 Chrifl:, when he himfelf alTures us, that the wrath of 
 God abideth on them f 
 
 But " Will not God have companion on his crea- 
 " tnre?, when they do what they can to ferve him ?" 
 — What anfwer would a prince make to a condem- 
 ned rebel in his (hackles and dungeon, that fliould 
 make his plea for pardon ? Would the criminars d^- 
 ing what he can to ferve his prince (which in this 
 prefent (late, is nothing at ail to any good purpofe) 
 atone for his paft rebellion ? Or would this qualify 
 him for his prince's favour, while he yet retains the 
 fame enmity in his heart againft him, and will not fo 
 much as fubmit to his fovereign good pleafure and 
 mere mercy ? The application is eafy. And it be- 
 longs to you (Sir) to confider ferioully, whether a 
 finner^ who is dead in trefpalTes and fms, who is in a 
 flate of rebellion againfl God, and therefore under 
 the condemning feotence of the law, can any more 
 atone for his fms, or make a reafonable plea for grace 
 
 and pardon, than the traitor aforefaid P Buc were 
 
 your reafoning ever fo jaft. It would afford you no 
 grounds of comfort. For there never was, nor ever 
 ihall beany man, that can fairly make this plea in his 
 own favour ; and truly fay, he has done all he can^ 
 in the mortifying his lufts, and in his endeavours to 
 ferve God. There will, after all his attempts, re- 
 main enough negk6led^ even of the external part of 
 ^ h 1 his 
 
84 Gofs fever etgn Grace vindicated Let. V 11. 
 
 his duty, thai was raoft in his own power, 10 con- 
 demn bcth his perfon and his fervices. 
 
 You complain, that " the arguments in the bock 
 ** 1 fent you, do not give you fatisfa6lion "^Z' — Well, 
 I have here added fome further evidence to what was 
 there ofTered ; and would now call upon you to con- 
 fider, whether all ihefe things put together do not 
 make it evident, that you lie at mercy, and convince 
 you of thofe fcripture truths, that it is nGtin him that 
 willethi ncr in him that ruimeth, hut in God that 
 ffjeweth mercy ; and that God giveth his faving grace 
 only- hecauje it hath fofeeined good in his fight.- — 
 Confider, whether you can atone for pad fms by pre- 
 fect duties, by duties which are fo polhued by the 
 principle from which they fiow ; and w^hich have fo 
 much carnality, felfiihnefs, hypccrify, aod finful d^- 
 fe^s cleaving to them, that if the iniquity of your mofl 
 holy things be imputed, it mult greaily increafe the 
 moral diltance between God and you. — Confider, 
 whether while you are under the law, or covenant 
 of works, you are capable not only to fuJiil all its 
 preceptive demands, and fo not further expofe your- 
 i'clf to its ciirfes ; but alfo to do fomethincT towards 
 making farisfa«^lion 10 God's juflice for what you have 
 
 already done araifs, and to merit his favour. Or 
 
 ccnlidcr, whether you have any claim to God's ac- 
 ceptance of your perfon upcn'Chrifl.'s account, with- 
 out aa intereft in him, and vhilil condemned already 
 by bis own mouth, and under the wrath of God for 
 
 your- unbelief, Confider, whether you can have 
 
 any promife of acceptance to plead, while you remain 
 
 under the curfe, both of the law and gofpel. - 
 
 Ccnfider, w-hether an omnifcient and holy God can 
 be either deluded or gratified with mere external 
 iliews of religion, when he knows you have aa heart 
 in ycu that is far from hira.— -Confider, whether you 
 can ever make the cafe better, by all your endeuvours 
 
 . 10 
 
 ♦ The true fcripture do<rtrine, <<2c. 
 
L E t . Vll. againfl fencer a I E^'ceptm u 85 
 
 to change your own heart, and to create yourfelf a- 
 new in Cbri^ Jefiis, any more than you can produce 
 a new world.-— ConfiJer, whether you dare venture 
 your eteruicy upon this illae, that you lincerely do 
 what you can to ferve Oodj and whether there be 
 not fuch fmful defe(5h cleaving to your bed perform- 
 ances, as may infUy condemn both you and them. 
 
 Contider agam, whether if you ihonld do all you can 
 in the lervice of God, you v;on!d do any thing that 
 would either fully come up to the terms of the cove- 
 rant of grace ; or bear the leaft proportion to that 
 faivation which the gofpel requires.— -Con fider once 
 more, whether the glorious God has not an abfolute 
 right to difpofe of his own favours, ju(i how, wiien, 
 acd where he pleafes 5 and whether he has not a(. 
 fured us, that he will bellow his everlafiing mercy u- 
 pon none but thofe who are really confonnable to the 
 terras of the covenant of grace. 
 
 .Now, Sir, if you, while unregenerate, can neither 
 make atonement for your pail fm and guilt, nor come 
 up to the demands of the law of nature ; If yon can 
 neither pleafe God by your fmful performances, n^r 
 impofe upon him by your hypocritical (iiews : If you 
 run further in debt by the fm in your very duties, in- 
 ftead of paying any thing of the old fcore : If you 
 have no claim to acceptance on Chrift's account, with- 
 out a fpecial intereft in him ; nor any claim 10 the be- 
 nefits of the covenant of grace, till you a61uai!y cox- 
 ply with the terms of it : If both law and gofpel con- 
 demn you in your prefent (tare ; and nothing hut om- 
 nipotence can change your hearr, and make your 
 flate better : If God be a fovereign donor of his own 
 favours ; and you can have no promifs to pleadj, 
 while you remain under the curfe and wrath of God, 
 and a ftranger to the covenants of promife: If even 
 you yonrfelf muft allow all thefe things to be un- 
 doubted truths, it muft then be true, even to demon* 
 ilration, (that while in fuch a ftate) you are capable 
 
 of 
 
S6 God^s fovereign Grace vindicated Let. VII. 
 
 of no qualifying condition of the divine favour ; and 
 had need therefore to feel that you lie at ?nercy. 
 
 To conclude this head, if God himfeif may be be- 
 lieved in the cafe, he will have mercy upon whom he 
 zulll have mercy ; and whom he willy he hardeneth^ 
 
 Horn. ix. 1 8. It is ?iot for our fakes ^ that he ht^o^^ 
 
 grace upon us, but for his holy name^s fake^ Ezek. 
 xxxvi.,2 2, 3 I. Ht predejlinates us unto the adoption 
 of children by Jefus Chrifl fo himfelf according to the 
 good plea fur e of his will, to the pratfe of the glory of his 
 graccy wherein he hath made us accepted in the beloved^ 
 Eph. i. 5, 6.— -He acls in this cafe according to his 
 own fovereign pleafu'-e, as a potter that hath power 
 ever his clay^ to make one vefjel to honour^ and another 
 to difhonour ; and we have no liberty to reply againfl 
 God : it is infuiFerabie arrogance for the thing formed 
 to fay to him that formed ity Why hajl thou ?nade me 
 thus f Rom. ix. 20, 21.— -Sir, as you yourfelf claim 
 a fovereignty in the difpenfation of your favours, 
 furely you will not dare to deny a like fovereignty in 
 the eternal God.-— Believe it, the glorious God is a 
 Sovereign Benefaflor ; and he will be acknowledged 
 as fuch, by all that ever partake of his faving mercy. 
 And now I am prepared to (hew you, that the con- 
 fequence which you draw from this doctrine, is wiju/l ; 
 and even dire£^ly contrary to the improvement you 
 ought to make of it. 
 
 And the reafon I offer for this, is, that a realizing 
 belief of the truth before us dire^liy tends to bring 
 moft glory to God ; and moft fafety, comforr, and 
 happinefs to yourelf. It is eafy to conceive how it 
 conduceth mofl to God's glory^ for us to confider him 
 as the fountain and foundation of all grace and mercy; 
 and to confider all the favours we enjoy or hope for, 
 as flowing from the mere goodnefs of his nature; and 
 not from any motive or inducement which we can pof- 
 
 fibly lay before him. In this view of the cafe we 
 
 do that honour to an infinite and eternal being, as to 
 
 fuppofe 
 
Let, VII. againfl fever al Exceptions, 87 
 
 fuppofe him a felf-exiftent, independant, and immut- 
 able fovereign : while, on the contrary, to imagine 
 curfelves capable by any thing we can do, to change 
 his purpofes, engage his affections, or excite and 
 move his compafTions towards us, is to conceive him 
 to be altogether fuch an one as our/elves^ liable to 
 new impreiTions from our complaints or perfuafions, 
 mutable in his affeiflions, and dependant upon our 
 duties for the exercife of his grace. — -And 1 leave it 
 to you to judge, which of thefe apprehenfions are 
 moil worthy of that God, who is infinitely exalted 
 above us; and is -without any variation or Jhadow of 
 turnings I leave it likewife to you to judge, which 
 principle is mod likely to fubferve our befl: intereft?, 
 that which does the mod honour, or that which does 
 the mod: dilhonour to God. 
 
 If we apply this to the prefent cafe, I alk, in which 
 way can we find mod encouragement to feek or ftrive 
 for mercy ? In which way have we the bed profpe<^ 
 of fuccefs ? By entertaining falfe and diflionourable 
 conceptions of the divine being, and denying to God 
 the glory which is due to his name ? or elfe by lying 
 at the foot of a fovereign ; and thereby afcribing to 
 him the infinite perfeftions of his excellent nature I — 
 Though in this latter way, you can make no change 
 in God, you will neverthelefs have the evidence thac 
 he has made a change in you, and a comfortable prof- 
 pe^, that by bringing you to a fubmiffion to his fo- 
 vereignry, he has a defign of fpecial favour to your 
 foul. 
 
 If wc fhould yet further continue our view of this 
 cafe, it will appear, that a fubmifTion to the mere 
 fovereign mercy of God is mod conducive to your own 
 comfort^ fafetyy and happine/s,- "-This confideration 
 is a jud foundation of comfort and hope, in that it 
 i obviates ihedarknefs and difcouragements, that would 
 otherwife arife, from a fenfe of your guilt and un- 
 worihinefs, and from your impotence and unavoid- 
 ably 
 
S3 Gcd^s fovereign Grace vindicated Let. VII 
 
 able infirmity and imperfection in the fervice of (iod, 
 *— What hope co^Jld you find from your duties; 
 
 when after your bed endeavours, you would fee fo 
 much deadnefs, formaliry and hypocrify, in your 
 highefl: atiainments ? — Whai hope from your refci*- 
 inations ; when you find fo much fia and corrupiion 
 gaining ground againfl: all your good parpofes and 
 refolutions ? — What hope from your g:ood affeciions, 
 when fomuch hardnefs of heart, worldiy-mindednefp, 
 fenfuallry, and carnal difpofitions are fepel'atiag be- 
 tween God and you ? — Can you quiet your foul by 
 impofmg upon an omaifcient God, with your vain 
 lliews and flattering pretences? No, Sir, if you have 
 any true difcovery of your own heart, theie confider- 
 ations mull continually perplex and diftrefs your foul, 
 with diflniifting fears and defpondeacies, as long as 
 you are thus compaj/ing your/elf abotti tvith [parks of 
 your own kindling. For thefe defe£ls and iQi perfecti- 
 ons will 'certainly accompany your bell refolutions, 
 endeavours and attainments. — But then, on the other 
 hand, if you lie at mercy, and fabmit to God as the 
 fovereign difpofer of his own favours, you have good 
 grounds ot encouragement and hope. — Are your fms 
 great, and greatly aggravated ? The mercy of God 
 exceeds them all- — Have you no agreeable qualifica- 
 tions, to recommend you to the favour of God ? 
 Muliitudes of others have found mercy, v/ho bad no 
 better qualificauons than you have.-«-Have you no 
 fpecial promife to depend upon, as belonging to you, 
 while in an unconverted (tate ? Yet it is not fuiHcient, 
 that you have gracious encouragement to leave all in 
 the hands of that mercy, which infinitely exceeds 
 your highefl appreheofions or imaginations ?-— Are 
 you incapable to come up to the terms of grace, pro- 
 pofed in the gofpel ? There is yet hope in God's om- 
 nipotent mercy, that he will ivork in you both to will 
 and to do ^ of his own good fie afure. He has done it 
 for thoufaads cf finncrs, no better than you 
 
 Few, 
 
Let. VII. againft fever al E>:ceptions. §9 
 
 Now, Sir, look around you ; and fee what refuge 
 you can pofTibiy beiake yourfelF to. — You are in the 
 hands oijuftice ; and which way can you make your 
 efcdpe ? ir you attennpt to fly from God, you periih: 
 
 but if you fly to him, there is hope. He is fovc- 
 
 reign in the donation of his favours ; you have there- 
 fore as good a profpeft of obtaining faivation (in the 
 ufe of appointed means) as any unregenerate perfon in 
 the world. — Your defe£b and demerits need not be 
 any difcouragemeui : For his mercy triumphs over 
 the guilt and unworthinefs of the greateil fioners. — 
 Is it therefore not your greatefl fafety to lie at his 
 foot, in the way of his appointments, where there is 
 a bleffed hope fet before you f—-\u this way you have 
 the infinite mercy of God, the gracious encourage- 
 ments oF the gofpel, the glorious fuccefs or fo many 
 thoufands who have tried this method, to animate 
 your diligei]ce and hope. And there is no other way, 
 in which yoii have any encouragement to expert re- 
 newing grace and pardoning faving mercy. 
 
 Since you wholly depend upon God's free fove- 
 reign mercy, you fhould ufe the more diligent and 
 earnefl: application, in all the ways of his appoint- 
 ment, that you may obtain it. Since you mufl ob- 
 tain mercy of God, or perifh. O with what diligence 
 and importunity, with what ardour of foul, (houid 
 you addrefs the throne of grace, for deliverance from 
 your guilt and danger ?— -Since in a way of fovereignty, 
 God is pleafed 10 beflow hisTpecial grace, with an in- 
 tereft in bis Son and his great faivation, at what dme 
 and by what means it ftiall fcem bell in his fighr, you 
 fhould therefore at all times, and in the ufe of ail the 
 means of grace, h^feek'wg the Lord, while he may be 
 found, and calling upon him whi/e he is near* 
 
 Can it be thought juft reafcning, that becaufe you 
 cannot help yourfelf, and there is none but God can 
 help you, it Is therefore in vain to apply to him for 
 help r That becaufe yvou have do claim to his favour, 
 
 M but 
 
90 GocPsfovereign Grace 'vindicated, Scc> Let. VII, 
 
 but ly at his mercy, you will not therefore feek mercy 
 at his hands P— Does not this, at thefirft view, appear 
 contrary to all the methods of reafoning we fhould 
 ufe in any other cafe ?-— Can you promife yourfelf 
 comfort, from fuch reafonings, and fuch conclufions, 
 as thefe, in your lad expiring moments, when your foul 
 is entering upon its eternal and unchangeable (late ? 
 
 But you object, *' If God in fovereigmy defigna 
 " mercy for us, we Hiali obtain it, whether v/e feek, 
 " or no : and if not, it is in vain for to ftrive." — To 
 this it is fufScient to anfwer, that God never does in fo- 
 vercignry appoint falvanon for any, in the final wilful 
 neglect of gofpel-means.* — He is fovereign in the ap- 
 pointment of the means, as well as of the end. The 
 fame glorious fovereign, who alTures us, it is not for 
 our fakes that he beftows his fpecial grace upoQ 
 us, but for his own names fake, does alfo let us know, 
 that he will be inquired of by the houfe of Ifrael, to do 
 this for them.-'"Whcnce it follows, that if we have 
 not a heart to feek with earneft diligence, for the 
 gracious influences of the Spirit of God, there is no 
 profpedi: we (hall ever obtain. For Gcd will make us 
 feel the want of his mercy, and will make us efteera 
 his falvaiion worthy of our care and pains ; or leave 
 us to the unhappy effe^s of our own madnefs and 
 folly — But if we have hearts given us, to be hum- 
 bly and earneftly attending upon the means of grace, 
 it is an encouraging fign, that he who has excited our 
 diligence, intends to crown it with foccefs. 
 
 You fse, Sir, 1 have obeyed your commands ; and 
 have addreiTed you with as much plainnefs and fami- 
 liarity as the caufe requires, and you yourfelf have 
 demanded. 
 
 That God may effe<flually bring you to fubmit to 
 the terms of his grace, and enable you fo to run, as 
 that you may obtain^ is the prayer of, 
 
 S I R, 
 
 Your, &c. 
 LETTER 
 
C 91 ] 
 
 LETTER Vlir. 
 
 Wherein the difference between a true faving faith, 
 and a dead temporary faith ^ is difiin^ly conjl' 
 dered^ 
 
 S I R, 
 
 YOUR complaints do exa^lly anfwer my expe^a- 
 tions. It is not your cafe, alone, to have 
 " unworthy apprehenfions of God, vain trifling ima- 
 " ginations, and flrange confufion of mind, accora- 
 " panying the exercifes of religion." It is no new 
 thing for thofe who are fetting out in earneft in a 
 religious courfe to find by experience, that their 
 *' progrefs in religion bears no proportion to their 
 *• purpofes ;" And that their " good defigns and re- 
 *' folutions, come to but little more than outfide ap- 
 *' pearances, and no way anfwer their hope3."-'-It is 
 matter of ihanJifulnefs, that you have a feeling fenfe 
 of this.— -I hope, if no other arguments will convince 
 you of the truth of what was infifted on in my lad, 
 you will at leaft be convinced by your own experience, 
 that you He at mercy* 
 
 You " thank me for my plainnefs and faithfulnefs, 
 <* to a poor wretched infidel, who yet breathes out 
 " of hell, by the mere patience of an affronted Sa- 
 *« viour."— 4 had not only the warrant of your com- 
 mands, but the vaff importance of the concern before 
 us, to embolden me to lay by all referves ; and even 
 to tranfgrefs the common rules of decorum and refpec^, 
 in my former letters. And you need not ** conjure 
 *' me to retain the lame freedom.'* I am no courtier; 
 nor am I at all acquainted with the falhionable me- 
 thods of the beau monde. 1 (hall therefore apply my- 
 felf, according to ray capacity, m rayaccuftomed me- 
 chods of addrcfi^j to anfwer your defires, 
 
 M 2 Yoa 
 
92 A true and falfe Faith dijlwgwjhed. Let. VIII. 
 
 You '* obferve, that I infinuate as if men may 
 ** believe the truth of the gofpel, without a faving 
 '^ faith in Chrift, without an intereft in him, or a 
 *^ claim to the benefits of his redemption. You there- 
 '* fore defire I would give you the diflinguifhing 
 " charaf^ers of a faving faith j and (hew you where- 
 ** in the difference hes, between a true faith, and 
 ** that which is common to hypocrites, as well as to 
 '* Chriftians indeed." 
 
 I do indeed infiQ upon it, that men may notionally 
 and do^trinaily believe the truth of the gofpel, with- 
 out a faving faith in Chrill, and without an intereft ia 
 him, or a claim to the benefits of his redemption. — 
 This is a truth clearly taught in the fcriptures ; and 
 abundantly evident from the reafon and nature of 
 
 things. If any therefore fhould expe£l faivation, 
 
 from a mere doctrinal and hiftorical faith in Chriii:, 
 ihey will in the coiiclufion find themfeives difappoinc- 
 ed, and afhamed of their hope. 
 
 We read (John xii. 42, 43.) of many of the chief 
 rulers who believed in Chrifi^ but dared not confefs 
 him ; for they loved the praife of men^ more than the 
 pra'ife cf God. — And will any man imagine, that fuch 
 believers who dare not confefi Cbrifl before men^ iliall 
 be ccnfeffed by him before hisheavenly Father and his 
 holy angels; in the great day of retribution.- — Will 
 any m.an imagine, that our bleffed Lord will own fach 
 for his fincere diiciples and followers, who love the 
 praife of meny more than the praife of Gcdf—'UtrQ 
 then is a clear inftance of a dccirinal and hiftorical 
 faith, which v/as not faviag ; and could give no claim 
 to the promife made to true believer^,— We have this 
 matter further illuftrated and confirmed by the apoftle 
 James, in the fecond chapter of his epiftle ; where we 
 are (hewn, that fuch z faith is dead, being alone; that- 
 it is but a carcafe without breath As the body with- 
 out thefpirit is dead, fo faith without work sy is dead 
 alfo. Of fuch a faith we may therefore h\j with the 
 
Let. VIII. A true avtdfalfe Faith difnngmjhed, 93 
 
 fame apoftle, What doth it prcfit^ though a man fay 
 that he has faith f Can fail hfave hiin f 
 
 But I need not multiply fcripture-qiiotatioDs in this 
 cafe. It is what is continually confirmed to us by our 
 own obfervation.— -How na any do we fee every day, 
 who acknowledge the truth of the golpel, and yet live 
 worldly, fenfual and vicious lives; who piofefs they 
 know Chrift, but in works deny him ; who call them- 
 felves by his name, and yet value their luds and idols 
 above all the hopes of his falvation ; and even run 
 the venture of eternal perdition, rather than deny 
 themfehes, take up their crofsy and follow himf-- 
 Now there can be noAing more certain, than that 
 thefe men are utterly unqualified for the kingdom of 
 God ; and chat they can- have no fpecial interefl in 
 him who gave himfef for la^ that he inight redeem us 
 from all iniquity, and purify unto himfelf a peculiar 
 people^ zealous of good works. 
 
 -As, on the other hand, there is a gracious promife 
 of final falvation, to all who believe on the Lord Jefus 
 Chriil. He that believeth^ and is baptized^ pall be 
 faved : He that beliiveth on the Son, hath e'jtrlajling 
 l:fe ;— -So, on the other hand, there is a fort cf be- 
 lieverSy who can have no claim to this promife, nor a- 
 ny intereil: in the falvation by Chrift —- It mull there- 
 fore be of infinite cot) fe que nee, thar we have indeed 
 the faith ofGod^s elect, that we may become the chtldren 
 oj God by faith in Jefus Chrift ; and iherefore that 
 our fatth be diftiii^t, in its nature and operation^:, 
 from fuch an empty, lifclefs and fruirlefs heli^^ with 
 which the formal, worldly and fenfual profeiTor may- 
 deceive and deftroy his own fouK— -From whence it 
 appears that your queftion is moil: important ; and de- 
 ferves a mod careful and diilin^ anfwer: which I 
 fhall endeavour in the following particulars. 
 . I. A true and faving faith ^ is a realizing and /ev?- 
 fbk imj^rejfwn of the truth of the gofpel : wherelis a 
 iU^adUvJtx is but a mere notional -md fpeculativ^ beliei 
 
P4 -4 irue and falfe Faith diftinguijhed. Let. VIIT. 
 
 of iU"-'Faith is by the apoflle defcribed, the fuh- 
 (lance of things hoped for, and the evidence of things 
 not feen : That which brings eternal things into a near 
 view ; and reprefents them unto tiie foal as undoubt- 
 ed realities. Whence it is, thu the true believer, 
 when he has experienced rhe defe£t of his own pur- 
 pofes and endeavours, when he is wearied out of all 
 his falfe refuges, emptied of all hope in hinrifelf, and 
 is brought to fee and feel the danger and oiifery of 
 his ftate by nature, he is then brought in earneft to 
 took to Jefus^ as the only refuge and fafety of his 
 
 foul." He then fees the incomparable excellency 
 
 of a precious Saviour, breathes with ardent defire 
 after him, repairs to him as the only foundation of 
 his hope ; and proportionably to the evidence of his 
 intereil in hiT3, rejoices inChriJl Jefus^ havini no con- 
 fdence in the fiejb - -^o'^ ^ the bleffed Si' -oui and 
 his glorious falvauon is the fubjefl of his ferious, fre- 
 quent and delightful contemplation.— Now, ao so- 
 terefl: in Chrifl: is valued by him above all the wor;d ; 
 and he is in earneft to obtain and maintain good evi- 
 dence, that his hope in Chrift is well founded. 
 
 ISIow, the favour of God, and the concern? of the 
 unfeen and eternal world, appear of greater import- 
 ance than every thing elfe.— -He now mourns under 
 a fenfe of his former fins ; he groans under the bur- 
 den of his remaining corruptions and imperfeflions ; 
 and with earneft diligence follows after holinefs, en- 
 deavouring to work out his own falvation with fear 
 and trembling.— -And in a word, he has fuch an ira- 
 preiTion of thefe invifible realities, that whatever temp- 
 tations, defertio'is, or prevailing corruptions he may 
 may confli(fl with, nothing can io banifh the great 
 concern from his breaft, as to make him habitually 
 flothful and indifferent about it : Nothing can quiet 
 him, fhort of having his heart and aifecfions cnoaged 
 zn the things of God and godlinefs ; and his aupetires 
 and pafiions under the rcflraint and goveroing influ- 
 ence qI the law of the dfirit of life. 
 
 But 
 
Let. VIII. A true andfalfe Faith dijltngmJhedL 95 
 
 But now, on the other hand, if we take a view of 
 the influence which a dead faith has upon the foul, 
 it is vifible, that this ufuaily leaves the fubje^ls of it 
 fecure and cacelefs, trifling aud indifferenr, in the 
 concerns of the eternal world, Thefe appear to fuch 
 a perfon but diilant futuriues, which doth not engage 
 his foleran attention, and make him in earneft foiici- 
 tous about the event ; nor give any efFe^ual check 
 
 to his inordinate appetites and p .fllons. Or if (as 
 
 it foraetimes happens) any awakening difpenfation 
 alarms the confcience of fuch a perfon, to a dillref- 
 fing apprehenfion of his guiit and danger, driyes him 
 to duties and external* reformations, and makes him 
 more careful and watchful in his condu(5i, he has yet 
 no fenflble imprefllve view of the way offahation by 
 
 Jefus Chrifl. He either endeavours to pacify the 
 
 juftice of God, and his own confcience, by his duties 
 and religious performances; and fo lulls himlelf a- 
 fleep again in his former fecuriry : or elfe continues 
 to agonize under moil dark, dreadful, and unworthy 
 apprehenfions of the glorious God, as if he were im- 
 placable and irreconcileable to fuch finners as he. 
 
 Such a perfon would readily acknowledge, but he 
 cannot feel this blefled truth, that Chrift Jefus is a 
 
 fufHcient baviour. He allows it to be truth ; but 
 
 it is to hifn fuch a truth, as has no efFeiSlual influence 
 upon his heart and life. Though he owns this to be 
 true ; Yet he can never comfortably venture his foul 
 and his eternal intereits upon it, unlefs a ray of divine 
 light (hine into his foul, and give him a lively and 
 fenflble view of what he could before have but a flight 
 and fuperficial apprehenfion of. 
 
 Here then you fee an apparent difference between 
 a true aud faife faith. The one realizes the great 
 ^truths of the gofpcl, by a lively and feeling difcovery 
 *of them i giving the light of the knowltdge of the glcry 
 cf Gcd in the face of Jefus Chrijl. The other "ives 
 ^^at a lifelefs and una-ftive affenc to thefe important 
 
 truths. 
 
96 A true and falfi Faith d^inguljhed. Let. VIII, 
 
 truths.- — The one influences the heart and affet^ion?, 
 and by behlding with open f ace ^ as in a glafs^ the^^ 
 glory of the Lord^ changes the foul info the fame image^ 
 from glory to glory : The other only fwims in the head, 
 and leaves the heart in a (late either of fecuiity or 
 
 defpondency. The one is an abiding principle of 
 
 divine life, from which there flow rivers of living wa- 
 ter : The other is tranfient and unfteady, and leaves 
 the foul (hort of any fpiritual principle of life and 
 aftivity. 
 
 2. A faving faith is an hearty confent to the terries 
 of the gofpel : while a dead faith is bac a cold affent 
 to the truto of it.— -Accoidingiy a true faith is in the 
 gofpel defcribed to be a receiving of the Lord Jefus 
 Chrifl, — To as ?nany as received hwi^ to them gave he 
 
 fower to become the children of God. Oar blefTcd 
 
 Piedeemcr is freely offering himfeif and his faving be- 
 nefits to poor perilhing ficners, in the gofpel. Our 
 compliance with and acceptance of the gofpel-offer, 
 are the terras of our intereft in him, and conftitute 
 
 the faith of God's eled. They therefore, and they 
 
 only, are true believers in Chrift, who heartily ac- 
 quiefce in the glorious method of a finner's recovery 
 from ruin by Jefus Chrift ; and heartily accept aa 
 
 offered Saviour, in all his offices and benefits. A 
 
 true believer, convinced of his natural blinduefs and 
 ignorance, repairs to the Lord Jefus Chrifi, to en- 
 lighten his mind, to make his way plain before him, 
 and to give him a clear fenfible and fpirimal acquain- 
 tance with the great things of his eternal peace— -- 
 The true believer has found by experience his utter 
 incapacity to procure the divine favour by the beff of 
 his duties, reformations, or moral performances, and 
 that he has caufe to be afhamed and confounded in 
 his own fight, for the great defciffs of his highefl at- 
 tainments in religion : and therefore welcomes the 
 Lord Jefus Chrifl to his foul, as the Ij^rd his righte- 
 oufnefs^ repairs to him, and to him only, for wfdomy 
 
 righ' 
 
Let. VIII. A trus and falfe Faith difnnguijhed. 97 
 
 rlghteoufnefs^fandification^ and redemption ; and builds 
 ail ills hope of acceptaDce with God, upon what Chrift 
 has done and fufFered for him. — The true believer 
 labours aud is heavy laden with the linfulnefs of his 
 cature ; and longs for a further viftory over his cor- 
 rupt ^frefuons, appetites, and paiTions, for mere fpi- 
 rixuality in his duties, and for a further progrefs ia 
 piety and holinefs ; and therefore heartily defiresani 
 accepts the Lord Jefus Chrifl, as his San<5liiier as well 
 as Saviour ; and earneftly fecks after the renewing, 
 ftrengthening, and quickning influences of his bleifed 
 Spirit.- — -The true believer feels the neceility of this 
 bieiTed Saviour in all his offices, relations, atjd cha- 
 ia«5ters. He fees him to be jull: fuch a Saviour as his 
 foul wants ; and therefore cUearfully accepts a whole 
 Chrift, with his whole heart, without any referve, 
 without any defire of other terms of acceptance with 
 God.— -He may entertain dark apprehenfions of him- 
 felf, and complain heavily of the great defects of his 
 faith and holinefs : but he can never entertain hard 
 thoughts of the gofpel-fcheme ; nor complain of the 
 terms of falvation therein propofed. Thefe appear 
 to him the wifdom of God^ and the power of God ; and 
 every way anfwer the exigencies of his {late, and the 
 defires of his foul. 
 
 Bat if, on the contrary, we confider the charac- 
 t^.r of a dead faith^ it is what never brings the foul 
 to a full confent to the terras of the gofpel, without 
 
 fome exception and referve. Theunfound believer 
 
 may imagine, that he accepts of the Lord Jelus Chriil 
 as bis Saviour : But what is the foundation aod en- 
 couraging motive of his imaginary co.iipliance with 
 the gofpel-ciTev ? Upon an impartial irquiry, it will 
 always be found to be fomething in hlr>felf; His good 
 aitc^tions, duties, moralities, reformr^iioas, proTiifes, 
 or purpofes. He endeavours by theic to recommend 
 himfelf to God; and on the account of thefe, he 
 hopc:; to find acceptance through Chrifl. — Or if h^ 
 
 N f^ei3 
 
9 8 A true andfalfe Faith difttnguijhed. Let. Vlll. 
 
 feels ever fo flrong a defire of falvation by Chrifl:, 
 yet he is driven to it only hy fear and felf-love ; and 
 will renew his afFe£i:ion to his other lords^ as foon as 
 his awakening apprehenfions are worn ofF.- — He doth 
 not feel his want of Chrifl's eiilightning and enliv- 
 ening influences : For he knows not what they mean. 
 
 Yitfubjnits not to the righteoufnejs of Chrijt, For 
 
 he is ftill endeavouring to procure acceptance with 
 God from fome good qualifications of his own, fome 
 duties which he performs, or fome progrefs which 
 he makes or defigns to make in his religious courfe. 
 
 He cannot fubmit to Chrifl as his Lord, For 
 
 there is fome ilothful indulgence, which he cannot 
 forego, fome darling luft which he cannot part with, 
 fome worldly idol which his heart is fet upon, or fome 
 difficult duty which he mufl excufe hirafelf from. 
 
 There is nothing more apparent, than the dijlinc- 
 tion between thefe two forts of believers. The one 
 comes to Chrifl deflitute of all hope and help in him- 
 felf ; but fees enough in Chrifl to anfwer all his 
 wants. The other is full in himfelf.— -The one looks 
 to Chrifl to be his light. — The other leans to his own 
 underQanding. The one makes mention of ChriiVs 
 righteoufnefs, and that only. The others hopes for 
 an interefl in Chrifl and his falvation, on account of 
 his own attainments ; and in efFe^l, expects juflifica- 
 tion by his own righteoufnefs, for Chrifl's fake,-— 
 The one brings a guiky, polluted, unworthy foul to 
 the blefTed Piedeemer, without any qualification to 
 recommend it : expe<^ing from him alone all the fup- 
 plies he wants, repairing to him for gold tried in the 
 fre^ that he may be rich ; for eye-falve^ that he may 
 Jee ; and for wmte raiment^ that he may he cloathed. 
 The other ordinarily raifes his expe(5lations from 
 Chrid, in proportion to his own imaginary qualifica- 
 tions and good difpofitions.--The one as well defires 
 falvation by Chrifl from pollution, as from guilt. The 
 other has a referve of fome deceitful luft ; and hugs 
 
 fome 
 
Let. VIII. A true and faljsraith diflinguifled, 99 
 
 fome Delilah in his bofoni, which he cannot be wil- 
 ling to part with.-— In fine, the oae is willing to ac- 
 cept of the Lord Jefus Chrifl upon any terms. The 
 other will not come to Chrift, but upon terms of his 
 own ilating.-— But I fliall find occafion to fpesk fur- 
 ther to fome of thefe things under the following 
 head. 
 
 g. hfaving faith is atv humble truft in, and de- 
 fendance upon the Lord Jefus Chrifl, as the Author 
 of our eternal falvation: But a J^^<i faith always builds 
 
 upon (omtfal/e foundation, or upon none at all. 
 
 Afaving faith is often defcribed in fcripture by a 
 trujling in the Lord^ committing our way to him, refi- 
 ing in him^ and other fuch-like expreffions ; which 
 fuppofe an humble confidence in the abundant fuf- 
 ficiency of the Redeemer's merits, and the boundlefs 
 riches of God's mercy in him.— —Accordingly the 
 true believer, in his greatefl darknefs and difcourage- 
 ment, ventures his foul and eternal interefts in the 
 hands of Chrift with at leafl a fupporting and encou- 
 raging hope. His pail: fins may appear in mofi: af- 
 
 frightning forms vaftly numerous, dreadfully aggra- 
 vated : However, he yet keeps his hope alive with 
 this comforting confiierarion, that the blood of Jefus 
 Chrift cleanfeth from all ftn—'l[it m2iy be oppreiTed 
 with a fenie of the horrible defefls of his duties and 
 religious attainments ; but he yet fees righteoufnefs 
 enough in Chrift, for a fafe foundation of coDfideace, 
 though he find none in himfeU.— — This, and this a- 
 lone, keeps his foul from finking, anfvvers the cla- 
 mours of confcience, and difpofes him to rely upon 
 the free grace and mercy of God.- — He may be dif- 
 treffed with the prevalence of his inward corruptions; 
 he may in an unguarded hour, be furprized and foil- 
 ed by the power of his finfal appetites or pafilons, or 
 by fome unexpe^led temptation : but even in this 
 cafe, his refuge is in that blelTed Advocate with the 
 Father^ Jefm Chrifl the righteous, "--Axi^ thaogh from 
 N2 • h\ 
 
ICO A true andfalfe Faith difthigiitjhed. Let. Vill. 
 
 fad experience of his own dreadful Imperfe<^ions, he 
 may be ready lo queftion his itate, and to fear left 
 he be deceived, and left he (hould finally be afliamed 
 of bis hope, neverthelefshe ventures that aifo in the 
 hands of Cbrift, and depeoijs upon him, that he will 
 not leave him to a foul-ruining deceit, but will guide 
 h:m by kis ccunfely and afterwards bring him to glory, 
 —--Such a dependance upon Chiift the believer ordi- 
 narily eKercifcs in the dar'keft hours and dulleft frames. 
 —But when in the more lively exercife of grace, and 
 when Cbrift is pleafed to ihine into the foul <»'irh 
 clearer communications of his love, his confidence 
 (like a reck in the fea) Hands unmoved in the great- 
 eft lerapefts ; and he knows whom he has believed^ that 
 he is able to keep that lOhich he has committed to him^ 
 againfl that day. With this confidence he can even 
 glory in tribulaticn ; he can chearfuliy look death 
 itfelf in the face, and triumph over the king of ter- 
 rors. 
 
 But now, if we take a view of a dead hh\ we 
 
 {Ivali find in it the quite contrary properties. The 
 
 unfincere profeftor (as has been obferved already) 
 ordinarily raifes his expe^ations and encouragements 
 from fotnerhing i?2 Bmfelf, His good frames, his joys 
 and comforrs, his endeavours or defigns to ferve God, 
 2re '^'hat he has to depend upon : And upon thefe 
 be does '^nd will depend ; and perhaps will never fee 
 his miihke, till he be too late.— -Some of thefe in- 
 deed do not find even this falfe foundition to build 
 upon ; but quiet their fouls with a loofe and general 
 
 hope. They believe, that God is merciful, and 
 
 ihat Jefus Cbrift came to fave finners ; or they hope, 
 they (hall fome time or another obtain grace, though 
 ibey find none at prefent. Thus too many of them 
 go on quietly in their fins, dwell at eafe, and cvy fecce 
 to their fouls, until the flood of God's difpleafure 
 fweeps away their refuges of lies.— -Others there be, 
 who by means of a better education, or fr^m fome 
 
 awak' 
 
Let. VITI . A true and falfe Faith d'ijTi72guifi'ed, i o I 
 
 awafkcniog fenfe of their guilt a^^d danger, cannot but 
 fee, that tbefe beds are too (liort to (Iretch tliem- 
 lelves upon ; and therefore their faith is their tor- 
 ment. They believe in ChriH as their Judge ; but 
 not as their Saviour. They fpend their hves in fears 
 aud anxieties, in difquietude and uneafmefs of mind, 
 as often as their confciences are awake, to entertain 
 any ferious apprthenfions of a future and eternal 
 world. — Thus they live under z/pirit of bondage ^ not 
 being able to venture their guihy foals upon the par- 
 doning mercy of God, and the infinite merit of the 
 Redeemer's blood. 
 
 Nothing can be more apparent, than the diilin<n:ion 
 and difference here reprefented, between thefe two 
 forts of believers."'"Th<^ one, in all his (traits, fears, 
 difEculties and dangers, looks unto Chrift as to a fure 
 foundation of fafety, confidence, and hope : And 
 though he may at fome times doubt his interell in 
 Chrift, he can at no time deliberately place his confi- 
 dence or expeft fafety for his foul any where elfe, 
 but in the mere mercy of God in ChrilL The other 
 leaves the foul aileep : or elfe feeks refl only from 
 the righteoufnefsof the law, from defires and endea- 
 vours of his own, and muit either find comfort there, 
 or no where. — The one ventures all his iniereds, and 
 all his hopes of grace and glory, upon the fairhfulnefs 
 of the gofpel-prcmifes, and the inlinire mercy of God 
 in Chrill. The ether fees no way to quiet the accu- 
 fations of his confcience to obtain qualifications for fal- 
 vation, by depending upon a naked proraife.— -In a 
 word, the one can fee fafery and fecuriiy, in leaving 
 nil the concerns both of time and eternity in the hands 
 of Chrift. The ether being ignorant of the righteouf- 
 nefs of God, muft make the righteoufnefs of the law 
 his refuge, or elfe live without the corrfort of hope, 
 
 4. A/aving faith fubje^ls the /oul to the /centre 
 ^ud yoke of Chrift : but a dead faith leaves the foul 
 unrenewed diVid dt/obedientr—A iiVie faith purifies the 
 
 hearty 
 
I02 A true and falfe Faith, d'ljlinguijhed. Let. VI 1 1. 
 
 ksartj and overcomes the world ; and he that hath 
 this hope in Chrijly purijieth himfelf even as he is pure, 
 A true faith unites the foul to Chrift, as the branch 
 is united to the vine; and thereby enables the man 
 to bring forth much fruit.— -The true believer hates 
 every falfe way; he mourns over, and watches, drives 
 and prays again (I all the corruptions of his nature, 
 and all the imperfeflions of his heart and life,— There 
 is no known fin, which he indulges himfelf in : no 
 known duty, which he willingly negle^s, do diffi- 
 culty, which can deter him from following Chrift; 
 no temptation, which can allure him from endeavour- 
 ing a conformity to the whole will of God. Not as 
 
 though he had already attained : or were already per" 
 fed. He has daily caufe to lament his defers : but 
 yet Ire can truly fay, that he delights in the law of the 
 Lord, after the inward man ; and accordingly endea- 
 vours in every Ration and relation, in all his condu(fl: 
 both to God and man, as well in fecret as openly, to 
 live a life of conformity to God, in all the duties he 
 requires of him.— -And wherein he cannot attain, he 
 is yet prejing towards perfeSfion^ and groaning after 
 a further progrefs in holinefs, even in all inftances, 
 without referve : nor yet fatisfied without a final per- 
 feverance, to crown his fmcerity. 
 
 But on the other hand, the obedience of an unfm- 
 cere profelTor is very partial, defecHiive, temporary : 
 and but a matter of force and conftraint upon the ap- 
 petites and alFeftions. If with Herod he reforms and 
 does many things^ he yet retains his Herodias, fome 
 darling corruption unmortified : or leaves fome un- 
 pleafant duty neglected. Or if by the lafhes of an 
 awakened confcience, he is driven for a time to^ a 
 more general reformation from all known fin, and to 
 outward attendance upon all known duty, he finds no 
 inward complacency in it ; and therefore is like a dull 
 horfc, that will be kept on his way no longer than he 
 feels a fpur in his fide. 
 
 Here 
 
Let. VIII. A true and falje Faith diftinguijhed. 103 
 
 Here then is a confpicuous difference between a 
 true and a falfe believer. The one has a principle 
 of holinels, a delight in it, and an earned and con- 
 tinuing defire after further proficiency in the divine 
 life. The other aims only at fo much hoiinefs as be 
 thinks will favfe him from hell, but cares for nothing 
 more ; and what he has, is excited by fear, or con- 
 ftrained by force, contrary to the natural tendency 
 and bias of his foul — In fine, the one makes it the 
 endeavour of his life, to approve himfelf to a pure, 
 holy and omnifcient God. The other reds in endea- 
 vours to quiet hisccnfcience, and to filence its clamours 
 and accufations. 
 
 5. Kfaving faith works by love to God and man : 
 but a dead faith always falls (hort of both.—- The a- 
 pofile aiTures, that if we have all faith ^ fo that we 
 could remove mountains^ and have not charity^ we are 
 nothing,' — Faith worketh by love ; and the true belie- 
 ver keeps himfelj in the love of God, looking to the?nercy of 
 the Lord Jefus Chrifl for eternal life, — fie delights in 
 contemplacing the glorious perfections of the divine 
 nature. Kis meditations upon God are fweet, and 
 the thoughts of him precious tohi^ foul. ---He values 
 the favour of God as life, and his loving kindnefs as 
 better than life. If he can have the glorious God 
 for his portion, and live in the light of his counte- 
 nance, he can be content with firaits and difficulties, 
 trials and afflidions, here in the world. — He takes 
 peculiar pleafure in the ordinances of God, and ail 
 the appointed means of a near approach into his fpe- 
 cial prefence ; and is efpecially pleafed, when favour- 
 ed with fenfible communion with God. — Though he 
 cannot always walk fo near to God, and find fuch fen- 
 fible delight in him ; yet be laments his abfence, whea 
 he wuhdravvs ; heavily complains of his own deadnefs, 
 worldlinefs, or fenfuality, which feparates between 
 God and his foul ; and can find no true red or fatif- 
 fac^ioii, till he return to God, and God to him.— - 
 
 This 
 
104 A true and falfe Fallh dijlinguijhed. Let. VIII. 
 
 This is at lead the ordioary courfe and tenour cf the 
 believer's life : and if at any time he QioulJ be fo left 
 of God as to grow forgetful of him, and have any 
 continuing prevalency cf a dead carnal worldly frame 
 in his foul, this darkens the eTidence of his (Intc, 
 robs him of his comfort and peace, and will at length 
 pat him upon vigorous and a(ftive endeavours for ob^ 
 ta'ming a revival of his ianguifhing graces, by a frefa 
 lupply of the Spirit of Jefus Ghrill. 
 
 Tlius, the true believer hath the love of God 
 dwelling in him ; and from the fame principle, he 
 IIkev;ife loves his neighbour as hirnfelf.- — He maintains 
 a life of juftice, rreeknefs, kindnefs and beneficence 
 towards all men, bears injuries, is ready to forgive, 
 entertains the befi opinion of mens (late and action?, 
 that the cafe will allow ; and endeavours to live in the 
 exercife of love, joy^ peace^ kng-fuffering^ gentlenejSy 
 goodneJ'Sy faithfulness^ meeknefs. And as he thus main- 
 tains a love of bencvclence to all men, he has in a ht- 
 clal manner a love Oi compIacer.ee lowdLtds thofe who 
 bear the marks of the divine image. — Thcfe he de- 
 lights in, on account of their being (or at leaft appear- 
 ing to be) the children of Go A. He loves them for 
 iheir heavenly Father's fake, as well as for thefe gra- 
 cious qualifications, which make the righteous inore- 
 excellent than his neighbour. He loves the company 
 of the faints. Thefe are the excellerd^ in wbo?n is ail 
 fjis delight. He loves their piety ; and lludies an i- 
 mitation of them, wherein they follow Chriil: ; ^scd 
 ffudies to equal (if not excel) them in their highelt 
 improvements in religion. He loves their perfons ; 
 and hopes lo join in coafort with them in the eieriial 
 praifes cf God. 
 
 This is the real and genuine character of every true 
 
 believer: while the higheft attainments of a dead 
 
 faith do fall ihort of every part of this defcription. — 
 
 The falfe profeffor may imagine, that he has fome- 
 
 ihing of the love of God ia him: but upon a jud 
 
 view 
 
Let. VIII. A true and falfe Faith dljlinguijljed, 105 
 
 view of the cafe it will appear, that it is only to an 
 ido!^ the creature of his own imagination. If he feems 
 to love God coder an apprehenfion of his goodoefs and 
 mercy, yet he dreads him on account of his juftice, 
 and has an in^^'ard averfi-n to his purity and holinefs ; 
 fo that the oh'yidi of his love is an imaginary being, 
 of infinite goodoefs and mercy, without either jufiice 
 or holiaefs.— If from the alarms of confcience, or 
 fome emotions of his natural afFeftions, he may take 
 fome pleafure in religious exercifes, this pleafare is 
 fliort and tranfxent, like the principle from whence it 
 flows ; he foon returns to careleffnefs and forgetfulnefs 
 of God, and has his affe<Slions quickly eogaged ia 
 worldly and fenfaal purfuiis.-— And however he may 
 deceive himfeif in any fuppofed progrefs in religion, 
 he can never faiisfy his foul with having God for his 
 portion. He can never in courfe keep up a life of 
 fpirituahmindednefs, and delight in God, and in a 
 way of obedience to him, and communion with him. 
 . The fame defects are likewife found in the unfound 
 believer with refpe^l to his love to his neighbour,-— 
 If he be not (as it is too corinmonly found) nnjail and 
 deceitful, wrathful and contentious, hard-hearted 
 and unkind, bitter and cenforious, revengeful and 
 implacable : Yet he never loves the children of God 
 as fuch.-— Whatever love he may have to any fuch 
 from fpscial intimate acquaintance, or from their be- 
 ing in the fame caufe, party or perfwafion with him- 
 feb (which is indeed no more than the exercife of felf- 
 love or felf-eileem) he never loves the image of ChriO: 
 in every hEt or party, in whom he finds it, nor can 
 he love a conformity to the children of God in the 
 holinefs of iheir hearts and lives. 
 
 Here then you fee an apparent dliTerence in thefa 
 two foris of believers — The one loves God above ail 
 things; and indeed he that does not love him with a 
 fupreme love, does not love him as God ; and ccnfe- 
 queiuly does not lo?e him at all. But the other feeks 
 
 O the 
 
io6 A true andjalfe Faith dijiinguijhed. Let. VIII. 
 
 the favour of Goj3, from do other motive but fear of his 
 difpleafure, or fomedefireof life andhappinefs; and not 
 from a fenfe of the excelleiicy of his glorious perfeflions, 
 and the blelTednefs of an intereft in his favour. — The 
 one loves what God loves ; hates what he hates ; and 
 loves and efteems hinifelf but in proportion to his con- 
 formity unto God. The other retains his delight in 
 his lufls and idols; and repairs to God becaufe he 
 durft not do otherwife. — The one, like God himfelf, 
 takes pleafure in doing good to all men ; and takes 
 fpecial delight in all without diftiu(5tion, who are par- 
 takers of the divine nature. — The other at the bed 
 has his love to man influenced by felfiili principles ; 
 and therefore takes moft delight in thofe, who are 
 mod conformable to his own fentiments or difpofiiions. 
 
 Left I fiiould weary out your patience, 1 fhall juft 
 mention but this one particular more 
 
 6. Ajaving faiih humbles the foul, and makes it 
 low and vile in its own eyes : Whereas a dead faith 
 tends to exalt the mind with vain apprehenfions of, 
 or endeavours after, fome fufficiency or excellency of 
 its own. — The true believer has a deep fenfe of the 
 greatnefs and aggravations of his fms, lothes himfelf 
 on account of them ; and adores the patience and 
 long-fuffering of God towards him, that has kept him 
 out of hell. He is fo fenfible of the great defedts of 
 his duties, of the finfulnefs of his heart, the imper- 
 feflions of his life, and his utter unworthinefs of any 
 favour from God, that he cannot but entertain a moft 
 deep and fenfible imprelTion, that it mud be a won- 
 derful difplay of mere fovereign grace, if ever he ob- 
 tains falvation.— It is always true, that the greater 
 manifeftaiion of God's love is made to his foul, the 
 greater ienfe he hath of his own nothingnefs and un- 
 worthinefs, and the more he admires and adores the 
 allonilhing riches of free diftinguiftiing^r^i:^ to fuch 
 u guilty polluted creature as he is,— -Though the true 
 believer lives ia the cxercife of that charity towards 
 
 others, 
 
Let. VIII, J true andfalfe Faith difllnguifhed. 107 
 
 others, which thinketh no evil, but believetb all things 
 and hopeth all things ; he yet always finds occaGon to 
 condemn binafelf, and to cenfure his own inward af- 
 fe<flions, and outward performances, religious duties 
 and moral condu^fl ; and therefore cannot but efteem 
 others better than him/elf. —'In ftiort, the true believ- 
 er always, while in this tabernacle^ groans being bur* 
 thsned. He finds occafion of a renewed repentance 
 every day : He every day finds new caufe to complain 
 of himfeif ; and new caufe to commit a fioful and ua- 
 worthy foul to the mere mercy of God in Chrift. 
 
 Oa the contrary, a dead faith always either puff's 
 up the vain mind with a haughty pleafing apprehend- 
 on of its own at^tainmenis, makes it cenforious and 
 uncharitable, and infpires it with that proud Phari- 
 faical language, / thank God, I am not as other men : 
 or elfe from the fame haughty principle, either leaves 
 the {qv\ fecure and eafy^ in its good defigns and pur- 
 pofesof future repentance ; or impatient and defpond^ 
 ing^ through want of thofe good quahfications which 
 it fu'ppofes necelTary. 
 
 I think, I need not enlarge upon this didiniftion ; it 
 is fo apparent and manifefl:, and the characters fo eafy 
 to be known. 
 
 And now. Sir, to fum up the whole in a Ihort and 
 eafy view- — If you have godd evidence of 2. faving 
 faith in Chrift, you mufi: have fuch a fcnlible impref- 
 fioa of the truth of the gofpel, as makes you ^td the 
 importance of your eternal concerns, and your necef- 
 firy of an interefl in Chrill ; and puts your foul upon 
 earneH: and affive defires after him, as your only hope 
 and fafety.-- -You muft heartily approve the way of 
 falvation which the gofpel reveals ; and heartily con- 
 feni; to the terms on 7;hich it is oiFered. — You mail 
 accept of Chrift as a free gift \ bringing nothing with 
 you of your own, to recommend you to his accep- 
 tance. You muft accept of him as your only righ- 
 
 teoufDcfs to juftify you before God j and as your 
 
 O % " Prince, 
 
Io8 A true arj falfe Faith dijlingwjhed. Let. VIII. 
 
 Prince, as well as Saviour; confenting as well to be 
 governed as to be faved, to be fan<^ified as to be jnf- 
 lified by him, — And as you mud receive him, fo you 
 limit confidently trult in him alone, as a fnre Founda- 
 tion of fafety and hope ; and as a continuing fountain 
 of ail fupplies of grace to your foul, whatever diffi- 
 culties and difcouragements you may meet with. — 
 And you mull have this (landing evidence of the fin- 
 cerity of your faith, that it purifies your heart; and 
 brings you to an earned denre of, and endeavour af- 
 ter, habitual holinefs of heart and life; that it works 
 iy love to God and man ; and keeps up in your foul 
 an abafing {tr\h of your own viienefs and utter un- 
 tv'orthinefs, after all.— -This is that precious faith, to 
 \>hich the promifes cf the gofpel are made, and to 
 which no iaife profeiTor can make any juft pretence. 
 
 To conclude with a dill diorter view of this cafe, 
 •— When a realizing belief of the gofpel ; and a At(' 
 pair of all help in yourfelf brings you to repair to 
 Chrid as your only fafety; and to venture your foul, 
 guilty as it is, upon the merit of his obedience, the 
 fuificiency of his grace and ftrength, and the faithful* 
 nefs of his proipife : and heartily to fubmit K) his rule 
 and governmear, now you cannot fail of the fariclify- 
 ing influences of his Spirir, to qualii'y you for the e- 
 ternal inheruance: For the Amen, the true and faith- 
 ful witnefi, has given you his word for ir, that if you 
 thus come to him, ha ivUl in no wife cafl you out, 
 
 1 might ium up this itnpoitant point in a yet fhort- 
 er view.---lf you fo heartily approve of, and delight 
 in the gofpel way of falvaricn by Chriit alone, iliat 
 you can chearfuily venture your loul and your eternal 
 inter'eds upon it, as the fure and only foundation of 
 hope and fafety, you have then the faith of God's 
 c]c<ft. And in this cafe he that hath bedo^ted (uch 
 grace upon you, will carry on his own work in your 
 loul, and will give youthofe feveral qualifications and e- 
 videnccs of a gracious date, which I have above de- 
 fer! bed \ 
 
L E T . 1X» A legal and evangelical Repen fa nce^ &:c. i o 9 
 
 fcribed ; and will at lart prefent you faultiefs before 
 bis throne, with exceeding joy. — That you m^ have 
 the delighifal experience or Tuch a progrcfs of grace 
 in your foul, is the prayer of, 
 
 S I P., 
 
 Yours, &c. 
 
 LETTER IX. 
 
 Wherein the diference between a legal and an evafi^e- 
 Heal repentance is dijlin^lly confidcred. 
 
 S 1 R, 
 
 Y ^U juftly obferve, « It is of infinite concern, 
 -*' " that your repentance towards God (as well 
 " as your faith towards the Lord fefus Chriil) be 
 " fincere ; and that you have therefore caufc to be 
 " folicitous, not to be deceived with a repentance 
 " which muft be repented of.'' And yon have there- 
 fore jufl reafon to defire " a clear apprehenfion of 
 *' the di^£rence^ between a le^al and an evangelical 
 ^^ repentance." I ihali theref. .re endeavour according 
 to your defire, " to Ihew you the difference, in as 
 «' ealy and familiar a light as I can.^r^- 4nd perhaps 
 it may give you a clearer view of the cafe, if I fhould 
 fhew you firil negatively, wherein the diftinctiondoe:j 
 Kot confilf , under a few particulars, before i proceed 
 to a dire£i: illudraiion of it. 
 
 It may then be obferved, that a deep dijlrefs of 
 mind oa account of finning ag;ainjl God^ is coinmoa 
 both to a legal and evangelical repentance. — Evera 
 Judas could cry out with agony of foul, / have finned 
 tn betraying innocent blood i as well as the Pfalmift 
 
 groans 
 
1 10 A legal and evangelical Repentance Let. IX, 
 
 groans out his complaint, that there was no reji in his 
 bones becaufe of his fins.—- ^ diftrelTiDg fenfe of fin, in 
 itfeif cbnfidered, is therefore no evidence for, nor a- 
 gaind, the truth andfiocerity of repentance. 
 
 Moreover 2i fearful apprehenfion of the divine dif 
 plea fur ey may be connmon to both forts of penitents. 
 — Mere legal convi(flions may mdke finners in Zion 
 afraid, and fear fulnefs furprize the hypocrite ; And 
 deftrudion from God may be a terror to a holy Job, m 
 as great reality, though not with fuch defpairing in- 
 fidelity, as to a Cain or Judas ; that this can be no 
 diftinguilhing mark of a true or falfe repentance. 
 
 I may add, dread of, and a temporary reformation 
 from outward and known courfes of finning^ may like- 
 wife be the confeqaence of both a legal and evange- 
 lical repentance. Ahab humbled himfelf, lay ia 
 
 fackcloth, and went foftiy ; and Herod reformed ma- 
 ny thing=^, as well as David refrained his feet from 
 every evil way* — It is impoiTible for a fmner to give 
 the reins to his lufts, while under the fevere ladies of 
 an awakened confcience : that a mere legal convicTlion 
 muft, whiie it lafts, procure an external reFormation. 
 - — Such a reformation, of itfeif, f:an therefore be no 
 evider-ce of a fmcere repentance, how great foever it 
 may appear, and be fure it can be no evideuce a- 
 gainft it. 
 
 Befi.ies, men may be put upon diligence and acti- 
 vity in duty, by both a legal and evangelical repent- 
 ance. ----An unfipcere repentance may bring men with 
 the hypccriticaf Jews, lofeek the Lord daily ; and de- 
 light to know his ways, as a nation that did righteouf- 
 ncfs. In their affl-ciions they mayfeek him early. They 
 may fee k him and return ; and enquire early after God, 
 '-" 'Ihis may be the fruit of a legal repentance; as 
 well as that a true repentance may and always doe?, 
 bring men to lift up their hearts and their hands ta 
 God in the heavens. — This therefore can be no dif- 
 linguiihing criteriooj in the cafe before us. 
 
 • Oace 
 
L E T . IX. compared and diftinguljhed, 1 1 1 
 
 Once more, a comforting perfwafton of having ob- 
 tained pardoning mercy^ is common to both kinds of 
 penitents.— -Gcd's ancient people when mofl incor- 
 rigible in their impiety, would trujl in lying words 
 come and (land bsfore him in the houje that was called 
 by his name ; and fay ^ we are delivered to do all thefe 
 abominations. The Ifraelites in the wildernefs con- 
 cluded," that God was their rock^ and the mofl high 
 God their Redeemer, when they flattered hitn with their 
 lips and lyed to him with their tongues ; and their 
 hearts were not right with him. — And on tSe other 
 hand, the true penitent may fay with David, I faid, 
 1 zvill confefs my tranfgrejfions unto the Lord ; and thou 
 forgaveft me the iniquity of iny /m.—^K mere perfwa- 
 fion of torgivenefs tnerefore, how comfortable or joy- 
 ful foever, doth not diftjnguilh the nature of that re- 
 pentance, on which fuch a perfualion is founded. 
 
 In (hort, it is not the deepeft fenfe of fin or guilt - 
 nor the mod diftrelTing forrow on that account ; it is 
 cot the fear of God's wrath, nor the greatefl external 
 reformation of life ; it is not the inoft diligent external 
 attendance upon all known duty; nor the moft quiet- 
 ing perfwafion of having made our peace with God • 
 nor all thefe together, that will denominate a man fin- 
 cerely penitent.—- For all thefe may be, and have 
 been, attained by mere hypocrites j and often are 
 found with the faife, as well as the, true profeffDr, 
 
 Having, by way of precaution, given you thefe 
 remarks, I now proceed directly to coafider the im- 
 poriant c^fe before us. And, 
 
 I. A legal repentance flows only from a fenfe of 
 danger^ and fear o^ wrath I But an evangelical re- 
 pentance is a true mourning iorfin; and an earneil 
 defire oi deliverance from it. — When the .c&qfcienre 
 ^ a fmner is alarmed with a fenfe of hi> dreadful 
 guilt and danger, it mull: neceffarily remonflrate a- 
 gaiiift thofe impieties, which threaten him with de- 
 ftiUcTioa and ruin. Thence thofe frights and terrors 
 
 wLicIi 
 
112 A legal and ezangdkal Repentance L e t . IX, 
 
 lyhich we h commonly fee in awakened finners, 
 
 Their fms (efpecially foiiie grclTer enormities of their 
 Jives) flare them in the face, with their peculiar ag- 
 gravations. Confcicnce draws up the irdi<flment ; and 
 fets horae the charge agaioft them. The law p'dlTes 
 
 the fentence ; and coDdetr.ns them without merry 
 
 Aod what have they now in pro^'pec^. ? But a fearful 
 Jooking for of fiery indignation to confume them ! - -- 
 Now with v;hat dilhefs will they cry out, of the great- 
 nefs and aggravations of their fms ?— — With what a- 
 mazement will they expe<ft the dreadful iilae of a fin- 
 
 ful courfe ? How ready are they nov/ to take up 
 
 refolutions of a more watchful and holy life I Nov 
 
 they are brought upon their knees before God, to ac- 
 knowledge their fms and to cry for mercy ; and now 
 confcience like a flaming fwofd, keeps them from their 
 former courfe of impiety and fenfual graiifications. — 
 And what is all this repentance but mere terror and 
 fear of hell ? Let but confcience be pacified, and 
 their fear blown over; and the dog will quickly retura 
 to his vomit again, untill fome new alarm revive the 
 convi^lion of their fin and danger, and their former 
 procefs of repentance. Thus fome will fin and repent, 
 and repent and fin, ail their lives; and yet lie open 
 
 to eternal repentance after all. Or if the diflrefs 
 
 of confcience make fo deep an imprefTion, and fix fuch 
 an abiding awe of the particular fins upon the mind, 
 tiiat there remains a vifible aad continuing reforma- 
 tion ; Yet iheir Infis are but dammed up by their 
 fears, and were but the dam broken down, they would 
 run again in their former channel with renewed force. 
 — It is true, the law fometimes proves a fchool-maf- 
 tcr to drive fianers to Chri(t ; and convicftion of fin 
 and a legal repentance is a necelTary preparative to a 
 faving converfion ; but this alone gives no claim to 
 the proraife of the go fp el.— -"77?^ houp may be thus 
 empty^ fwept^ and garni/bed^ but for the reception of 
 feven worfe /pints than were driven cut of it j and a 
 
 finner 
 
Let. IX. compared and dijlinguijhed, Ilg 
 
 finner may thus efcap^ the pollution of the vjorld^ arid 
 yet have his latter end worfe than his beginning. 
 
 If on the other hand, we confider the chara^^er of 
 a fmcere gofpeUrepentance^ though fuch legal terrors 
 may lead to its cxercife, they do not belong to its 
 nature ; nor are they any part of its defcription. Sin, 
 itfelf, becomes the greateft burthen and averfation 
 to a truly penitent foul. — / hats (fays the Pfalmiil) 
 every falfe way. — O -wretched man that I am (fays the 
 Apo'tle) who /hall deliver me from the body cfthis death. 
 
 Thus the penitent groans being burdened ; not 
 
 fear of hell, fuch fear being no part of a true repen- 
 tance, though it may fometimcs accompany a fmcere 
 and godly forrow for fin. But this forrow arifes from 
 an aife^ling, humbling, mourning fenfe of fin, from 
 a view of the fin of nature, with the hardnefs of the 
 heart, and univerfal depravity of the affections w^hich 
 flow from it j and from a view of the numerous fins 
 of practice, with their fpecial aggravations. This is 
 
 the grief, this the diftrefs of a repenting finner. 
 
 It is nccelTary from the nature of a true repentance, 
 that it muft have refpe<^ both to the fin of nature and 
 practice ; though both of thefe are not at all times 
 actually in the mind ; and particularly thought of, and 
 mourned for by the repenting finner. — The language 
 of a true repentance is fuch as that. / acknowledge 
 my tranfgrejfions ; and my fin is ever before me. Mine 
 iniquities are gone over mine head^ as an heavy burden^ 
 they are too heavy for me» Deliver me from all my trarf 
 grejjions. Let not my fins have dominion over me, In^ 
 numerable evils have compafjed me about ^ mine intquities 
 have taken hold upon me^ fo that I am not able to took 
 vp : they are more than the hairs of mine head : there* 
 fore my heart faileth me. Be pleafed^ Lord to cleli» 
 ver me: O Lord make hajle to help me. — -As the 
 true penitent longs for more and more vi^ory over 
 his corruptions, fo is he moft watchful, prayerful, 
 and in caraefi to mortify hi$ lufts, and to cut oiF all 
 
 P fupphes 
 
114 A legal and evangelical Repentance Let. IX. 
 
 fupplies of fin. He mourns for all, he hates all his 
 !u{ts ; and is willing to fpare none, no not fo much 
 as a right hand, or a right eye.-— As there is nothing 
 fo grievous to him as fm, fo there is nothing which 
 he io earneftly defires and purfues, as a nearer ap- 
 proach to that blelled flate, where nothing can enter 
 which defileth or worketh abomination. 
 
 Here you fee an apparent diiTerence, between be- 
 ing ftruck with fear, reftrained by terror, and driven 
 from a courfe of fmning by the laOies of an awakened 
 confcience, between this (I fay) and loathing our- 
 felves in our own fight, for all our iniquities and abo- 
 minationsj with a groaning after grace and flrength 
 to conquer and mortify our corruptions, and be free 
 
 from the empire of fin. That is merely the fruit of 
 
 felf-love, which prompts the foul to fly from danger. 
 This is the exercife of a vital principle, which fepa- 
 rates the foul from fin ; and engages the whole man 
 in a continued oppofition againft it. 
 
 2, A legal repentance flows from unbelief: But an 
 ^'y^«^^//Vfl/ repentance is always the fruit and confe- 
 quence of a hy'mg faith. I have (hewn you already, 
 jthat a legal repentance is elFe<5led by fearful appre- 
 henfions of hell and damnation. And whence is this 
 
 amazing and diftrafting fear and terror P Has not 
 
 the gofpel provided a glorious relief for fuch diftref- 
 fes ; and opened a bleffed door of hope for the great- 
 eft (inners ? Is not pardon and falvation freely offered 
 to all, that will accept a blelTed Saviour and his fay- 
 ing benefits ? Is not the blood of Chrift fufficient to 
 cleanfe from all fins, however circuiTifhcced, and how- 
 ever aggravated they may bar Why do not they 
 chearfully fly for refuge to this hope {ti before them.^ 
 
 Alas, they can fee no fafety in it 1 The law of 
 
 God challenges their obedience ; and condemns their 
 difobedience. Confcience joins in, both with the pre- 
 cept and fentence of the law ; and theace their only- 
 refuge is refglutions, reformations, duiies, pen;ince, or 
 
 fame 
 
Let. IX. coTTifared and di/lingiiijbed. ii^ 
 
 foirie fuch fe If- righteous methods to pacify God's 
 juflice, to quiet their confciences ; and to lay a foun- 
 dation of future hope. — The deh£t of their endea- 
 vours and attainments, creates new terrors. Their 
 terrors excite new endeavours. And thus they go on 
 without attaining the law of right eoufnefs ; becauje 
 they feek it not of faith : but as it ivere by the works 
 
 of the law. They may, it is true, have fome re- 
 
 fpeft to Chrift, in this their legal progrefs. They 
 may hope, that God will accept them for Chrift's 
 fake. They may ufe his name in their prayers for 
 pardon, while they dare not depend upon the merits 
 of his blood for the remilTion of their fins and a free- 
 dom from condemnation. And what is all this, but a 
 fecret hope, that the redemption of Chrift will add 
 fuch merit to their frights and fears, reformations and 
 duties, as to make them effedlual to atone for their 
 fms ; and purchafe the favour of God ? — -So that all 
 their penitential fhews and appearance? are nothing 
 but the workings of unbelief. 
 
 Let us now take a view of an evangelical repen- 
 tance ; and we (hall find the charaflers of it diredlly 
 repugnant to what has been confidered. This muft 
 always be the confequence of a faving faith ; and can 
 never go before it.- — The finner muft have a realizing 
 apprehenfion of the purity and holinefs of the divine 
 nature, before he can lothe and hate his fms, on the 
 account of their contrariety to God. — He muft have 
 a feeling fenfe, that there is pardoning mercy wiib 
 God for finners, before he can with courage and fm- 
 cerity apply for forgivenefs to a juft and holy God -— 
 He muft have a believing difcovery of the way ia 
 which God is acceffible by fmners, before he can have 
 accefs with boldnefs to the throne of grace. He muft 
 fee and feel, that there is fafety in venturing a guilty 
 foul in the hands of Chrift and no where elfe, before 
 he can look to his blood for cleanfing from guilt ; and 
 to his grace and ftrength for vi^ory over his corrup- 
 
 P 2 ticns. 
 
X\6 A legal and evangelical Repentance Le t. IX, 
 
 tions. He mufl: be united to Chrift as a branch to 
 the vincy before he can bring forth <frait meet for re- 
 pentance.— -Without this he may be driven into de- 
 fponding fears and to legal attempts for fafety : but 
 he cznuot J?y for refuge, to lay hold on the hope fet he* 
 fore him. — The true penitent therefore approaches 
 God's prefence with a deep impreffion of his guilt, and 
 unworthinefs; and of his juft defert of an eternal re- 
 je£lion from God. But then he comes before a mer- 
 cy-feat- — Though he is forced to acknowledge that 
 if God (hould mark iniquity, he could not (land be- 
 fore him ; he yst remembers, that with God there is 
 forgivenefs that he may be feared ; and that with him 
 there is plenteous redemption. — The true penitent looks 
 to the blood of Chrifi, as what alone can cleanfe a- 
 way his numerous and aggravated fms; and from 
 thence he takes encouragement to mourn out the Pfal- 
 milt's language, Wafh me thoroughly from mine ifiiqm^ 
 ty ; and cleanfe me from my ftn. Purge me with byf 
 fop and 1 fhall he clean, ivafk me and I f hall be whiter 
 thanfnow, This is the profpc^l, which both en- 
 courages and invigorates his cries for mercy ; and em- 
 bitters his fins to him ; and which makes him loath 
 them all, and long for deliverance from them all.— - 
 ** Is God infinitely merciful and ready to forgive (fays 
 <' the penitent foul) and have I been fo bafely un- 
 " grateful, as to fin againft fuch aftonilhing goodnefs, 
 ** to affront and abufe fiich mercy and love !-— Is fm 
 *' fo hateful to God, that he has fo fevereiy punilhed 
 " it in the perfon of his own dear Son, how vile, how 
 *' polluted and abominable rauft I then appear, in 
 ** the eyes of his holinefs andjuftice, that am nothing 
 ** but defilement and guilt ; from the crown of my 
 ** head to the foles of my feet, nothing but wounds 
 *' and bruifes and purrifying fores 1— -Has the blcffed 
 *' Saviour (ufFered his Father's wrath for n[iy fins ! 
 <* Have they nailed him to the crofs ; and brought 
 •♦him under the agonies of an accurfed death; and 
 
 •• fiiali 
 
Let. IX. compared and dijltngmjhed, \ \ y 
 
 *• fhall I be e?er r'econclled to my luds any more 1 
 
 *' and go on to crucify ihe Son of God afrefli ! Is 
 
 " there pardoning mercy lo be had, and (hall I flight 
 ** the blood of ChrKl, fet light by the gracious pfler 
 
 " and periih in fight of a Saviour! May I obtain 
 
 ** flrength from the Lord Jefus Chrift, for victory and 
 " dominion oVer my corruptions ; and (hail I not both 
 " refolve in his flrength againll them ; and lie ai his 
 " foot, that the law oj the Spirit of life in Chrifl Jefus^ 
 
 ** may make me free from the law of fin and death !- 
 
 " Have I difiionoured God (o much already, loaded 
 " my precious Saviour with fo many horrible indigni- 
 « ties ; and brought fucha weight of guilt upon ray- 
 « felf ; and is it not now high time to bid an utter 
 «« defiance to my mod darhng lufts, the greateft ene- 
 
 « mies to God and my own foul ?" Such as this is 
 
 the language of a gofpel-repeatance. And though 
 
 there may be a fincere repentance without full evi- 
 dence of an interefl in Chrifl, there can be none with- 
 out a believing view of the infinite merit of his blood • 
 and the fafety of bringing a guilty foul to that foun- 
 tain for pardon and cleanfing, as I will endeavour to 
 fliew you more particularly. 
 
 You cannot but fee the great didindlion, and even 
 contrariety, between a guilty flight of the foal from 
 God, like Adam after his fall ; and an humbling felf- 
 condemning flight to God's pardoning me-^cy, like the 
 prodigal when returning to his father's houfe t— -Be- 
 tween legal, flaviih, feif-righteous endeavours to a* 
 tone for our fins, and make our peace with God- and 
 repairing only to the blood of- Chrid from cleanfin<T 
 from ail our fins : — Between mourning for our guik 
 and danger ; and mourning for our fins, as they are 
 againft God, againft a precious Saviour, agaioft infi- 
 nite mercy and love :-— And in a word, between at- 
 tempting a new life by the (Irength of our own refo- 
 lutions and endeavours j and looking only to the mer~ 
 
 cj 
 
1 18 A legal and evangelical Repentance Let. IX, 
 
 cy of our Lord Jefus Chrift for grace and ftrength, as 
 well as pardon and freedom from condemnation. 
 
 3. A legal repentance flows from an averfation to God 
 and to his holy law : But an evangelical repentance 
 from love to both. — The diftrefs, the terror and a- 
 mazement, that awakened fioners are under, arifes 
 from their dreadful apprehenfions of God, and his 
 terrible juftice. They know that they have greatly 
 provoked him, are afraid of his wrath ; and therefore 
 want fome covert, where they may hide themfelves 
 from his prefence. — They might before, perhaps, 
 have fome pleafmg apprehenfions of God, while they 
 confidered him as being all mercy without juftice ; 
 and while they could hope for pardon, and yet live in 
 their fins. Bat now, they have fome fenfe of his ho- 
 linefs and juftice, he appears an infinite enemy ; and 
 therefore moft terrible to their fouls. They are con- 
 fulting indeed forae way to be at peace with him j be- 
 caufe they are afraid the controverfy will ififue in their 
 deftrudion. They refolve upon new obedience, from 
 the fame motives that flaves obey their fevere tyranni- 
 cal mafters ; while the rule of their obedience is di- 
 re6i:iy contrary to the bent, bias, and difpofition of 
 their fouls. — Were the penalty of the law taken away^v 
 their averfion to it would quickly appear, and they 
 would foon embrace their beloved lufts, with the fame 
 pleafure and delight as formerly. — This is frequent- 
 ly examplified in thofe, who wear oft their convictions 
 and , reformations together, and notwithdanding all 
 their former religious appearances, difcover the alie- 
 nation of their hearts. to God and his laws, by their 
 finful and fenfual lives ; and (as the apoftle exprefifeth 
 it) fliew themfelves enemies in their mindsy by their 
 wicked works^ 
 
 Bat on the contrary, the fincere go/pel- penitent^ 
 fees an admirable beauty and excellency in a hfe of 
 holinefs ; and therefore groans after higher attain- 
 ments in it."-He is fenfible how much he has tranf- 
 
 greifcd 
 
Let. IX. compared and diftinguijhed, i ip 
 
 greffed the law of God, how very far he is departed 
 trom the purity and holinefs of the divine nature. 
 This is the burden of his foul. Hence ic is, that he 
 walks in heavinefs ; and waters his couch with tears. 
 - — He mourns, not becaufe the law is fo ftri6^ or the 
 penalty fo fevere, for he efteems the law to he holy ; 
 and the commandment holy, juft and good: but he 
 mourns, that though the law be fpiritual, he is carnal^ 
 fold under fin. — He mourns, that his nature is fo con- 
 trary to God, that his pra£^ice is fo contrary to his 
 will ; and that he can make no better progrefs in m.or- 
 tifying the deeds of the flelh, in regulating his affec- 
 tions, appetites and pafTions, and in living to God. 
 So that with the mind he himfef ferves the law of God, 
 though in much iraperfeflion ; and though by reafon 
 of his remaining carnality, he is forced to acknow- 
 ledge and lament, that with theflefh heferves the law 
 of fin, — The true penitent is breathing with the fame 
 carneftnefs after fan<fl:ficatiou, as after freedom from 
 wrath. He doth not want to have the law bend to his 
 corruptions : but to have his heart and life fully fub- 
 jecled to the law and will of God. Tnere is nothing 
 he fo much defires, befides an interefl in Chrift and 
 the favour of God, as a freedom from fin, a profici- 
 ency in faith and holinefs ; and a life of communioa 
 and fellowftiip with God.- — " Oh (fays the penitent 
 " believer) what a wicked heart have I, that is fo e- 
 *' ftranged from the holy nature of God ; and from 
 " his righteous law ! What a guilty wretch have I 
 *' been, who have walked fo contrary to the glorious 
 *' God, have trampled upon his excellent perfections, 
 " violated his holy lav/ ; and made fo near an ap- 
 " proach even to the nature of the devil !-— O for the 
 *• cleanfing efficacy of the blood of Chrift ; and the 
 '« renewing influences of his holy Spirit, to purify 
 " this fink of pollution ; and to fan(Siify thefe deprav- 
 ** ed afFedionsof my foul ! — Create in me a clean heart, 
 " God, and renew a right fpirit within me ! Lce 
 
 " this 
 
120 A legal and evangelical Rsperiiance Let. IX. 
 
 ** this feparating v/all between God and ray foul be 
 " broken down !- — Lee me be partaker of rhe divine 
 ** nature, and be brought near to God, whatever t\(^ 
 *' be denied m^l—^'O that my ways zvere direBed^ 
 ** that I might keep thy Jlatutes ! let me not wander 
 ^^ from thy CGmmandments : h\xi deal bountifully with 
 ** thy ferxanty that I may live and keep thy word?'*—^* 
 Such as thcfe are the afpirations of a fincere repent- 
 ;iDce. A language which flows from a true love to 
 God and his law; and an iearneft defire of conformity 
 to both. 
 
 But you will enquire (perhaps) Is there no dilFerence 
 between repentance and love to God .'* — Are not thefe 
 different graces of the Spirit ; and have they not their 
 different exercifes and operations? — I anfwer, Yes; 
 they arc truly different and diffin<^ : but they always 
 have a joint-exercife, in a truly gracious foul. As 
 faith is truly diflinct from repentance ; and yet every 
 child of God is a penitent believer,: fo is love ii':ewife 
 didiaft from repentance ; and yet neither of thefe 
 graces can exlll: without the other. We cannot truly 
 love God, unlefs our fins are made hateful to'us in 
 repentance. V/e cannot fincerely turn to God, until 
 we value his favour; and take pleafure in a confor- 
 mity to his will. — As thefe graces are therefore joint- 
 produ<Slions of the bieffed Spirit in our regeneration, 
 io are they joint-companions in the exercife of the 
 divine love.-— From this reflexion you may fee the 
 reafon why fome of the fame things neceffarily occur 
 in this difcourfe of repentance, which you met with 
 in my laft letter, when treating upon the difference of 
 a true and falfe faith. 
 
 By thefe hints, you may plainly fee the very great 
 difference between a legal and an evangelical peni- 
 tent.- — The one looks upon God wuh dread, terror 
 and averfation of foul. The other mourns his dif- 
 tance from him ; and longs to be more transformed 
 into his image .aud iikeaefs.— -The one ftili loves his 
 
 fins 
 
L E T . IX. compared and dijlinguifhed* \ii 
 
 fins in his hearr, though h^ mourns that there is a law 
 to punifti them : the other hates all his fins without 
 referve : and groans under the burden of them ; be- 
 caufe they are contrary to God and his holy law.-**— 
 The obedience of the one is by mere coaftraint. The 
 inriperf€(ftions of the ocher arc matter of continual 
 grief ; and he is condantiy longing and ftriviag after 
 greater degrees of grace and hoHoefs. — The one can . 
 find no inward and abiding complacency in the fervice 
 of God. The other runs the way of his command- 
 ments with delight : and takes more pieafure in obe- 
 dience, than in any thing elfe. 
 
 4. A /if^fi/ repentance ordinarily flows from d'tfcou^ 
 ragement and defpondency : But an evangelical repen- 
 tance from encouraging hope. I have already con^ 
 
 fidere^, how a legal repentance is excited and main- 
 tained by terrors of confcience ; and fearful appre- 
 benfions of the wrath of God— -Some indeed by their 
 external reformations pacify their confciences, get fet- 
 tled upon iKeir ke? , and cry peace 10 their fouls ; and 
 fo their repentance and difcouragements both Come 
 to an end. But whilft their concern continues, their 
 defponding fears are the very life of it.- — Their fms, 
 both for number and naiure, appear dreadful to their 
 affrigbrned confcicnces, as they frequently violate 
 their purpofes and promifes of new obedience. They 
 are therefore afraid, that God will never pardon and 
 accept fuch rebels as they have been ; and though 
 they dare not neglect duty, they come v;iih horror 
 into the prefence of God, as to an inexorable Judge ; 
 and have nothing to keep their fouls from finking in- 
 to defpair, but their good defigns and endeavours, 
 which are yet too defective to give them comfortable 
 hope.— Arid what is all this, but a mod ungrateful 
 undervaluing the blood of Chrili, limifing the good- 
 nefs and mercy of God ; and an implicit depyiag the 
 truth of the whcJe gofpcl of God our Saviour P----^ 
 Thus they are flying from the mercy of God, while 
 
 (^ they 
 
122 A legal and evangelical Repentance Let. IX. 
 
 they pretend to fly to it. But 1 need Cot enlarge 
 
 upon this head, it being fo near of kin lo what was 
 obferved under the lafl. 
 
 1 proceed therefore to (hew on the other hand, 
 that thous^h the true gofpeL penitent may have a deep- 
 er impreliion of the greamefs and atrocious nature of 
 his ha and guilt, than even the awakened terrified le- 
 galift himfsU : Yet he dares not vield to any defpair- 
 
 ing thoughts of God's mercy. Faith opens the door 
 
 of hope ; and therefore the door of repentance ; as 
 I have obferved before. True it is, that the gofpel- 
 penitent may meet with many difcouragiog doubts and 
 tears : but thefe are his infirmicy, not his repentance. 
 ^ — The apoitle tells us, we are Javed by hope. That 
 is what gives Hfe and activity to every grace ; and to 
 repentance in particular, as I have had occafion to hint 
 before. And it is yet needful further to obferve, 
 that though a fear and jealoufy of our own fincerity 
 may be confident with a true repentance ; and per- 
 haps fomeiimes ferves to further its progrefs : Yet 
 all dcubts of the faithfulnefs of the gofpel-promifes, 
 of the extenfivenefs of the divine mercy ; or of our 
 exemption from the gcfpel-ofFer : All apprehenfions 
 of our not being elefled, of our having finned away 
 the day of grace ; or of our having finned againft the 
 Holy Ghoft : AW imaginations that our fins are fo cir- 
 cumllanced, as not to admit of pardoning mercy or 
 the like ; thefe are direftly deflrudlive of or incon- 
 fident with the airings of a true repentance. A fin- 
 cere penitent looks over the highelt mountains, which 
 are raifed before him, by the greatoefs of his fins, 
 hi^ own uiifgiv?ng heart, or the temptations of Satan, 
 into an ocean of infinire goodnefs and mercy. Thi- 
 ther he w^'jil fly J and there he will hope, let his cafe 
 appear never fo dark j and though every thing feems 
 to make againft him. And the more lively and com- 
 icrtabJe his hope is, the more he is humbled and a- 
 baied for his fins j and the more vigorous are his en- 
 deavours 
 
Let. IX. compared and diflinguipjcd. 125 
 
 deavours after a life of new obedience. As repen- 
 tance is a hatred of and reparation from all fm with- 
 out referve j it mull certainly be a flight from and an 
 abhorrence of unbelief and defpair, the greateft of 
 all fins. And the farther thclbul flies from thefe, 
 the more is it conformed to the gofpel of Chrift ; and 
 the more is it in the way of mercy. — It is not there- 
 fore fufficient, for the flncere penitent to be fenfible, 
 that God is infinitely gracious; and that the blood 
 of Chrift is infinitely meritorious ; and that there is 
 forgivenefs with God for the greateli finners, if he 
 ftill maintains fome referre in his mind, with refpe6l 
 to his own cafe. But he mud be likewife perfuaded, 
 that he either already hath, or that he may obtain, a 
 perfonal intereft in his redeeming pardoning mercy, 
 io order to his approaching !o God as a Father ; and 
 in order to his being in love with the ways of God ; 
 and to his ferving him with a chcarfulnefs and delight. 
 
 This is not only necefl'ary, in order to the firfl 
 
 exercife of a true repentance: but the fincere Chrif- 
 tian will always find, that by whatever darknefs, dif- 
 ficulty, or temptation, he is brought into a really dif- 
 couraged defponding frame, he is thereby rendred fo 
 much the more imcap.ible of godly forrow for fin, of 
 delighting in God, or of a fpiritual performance of 
 
 any duty of religion. V/e may be jealous and dif-' 
 
 truftful of ourfelves : butAve muTt not delpond and be 
 jealous of God, if we would maintain the exercife of 
 any faving grace.—-" I confefs (fays the truly peni- 
 " tent foul) that my fins are like the flars in the fir- 
 *^ maraent, and like the fand of the fea Ihore, for 
 '* multiiuJe ,• that they are of a fcarlet and crimfon- 
 " dye ; and that it is of the infinite patience of God, 
 " that fuch a guilty wretch is oat of hell : But yet as 
 *' great, as dreadfully aggravated as my finr. be, the 
 " merit of a Redeemer's blood is fufficient to atone 
 *' for them all ; and infinite mercy is fi:iil greater than 
 
 " my greateft fins. Though my iniquities bavj a- 
 
 (^2 '* bounded 
 
134 A legal and evangelical Repent oince L e t . IX. 
 
 <« boundedi God has encouraged rae to hope, that ha 
 ^^ grace Jhail abound much more^ to the returning fin- 
 «< ner. It muft be adonilhing mercy indeed, if I am 
 «< faved ; but fuch raercy is offered in the gofpel : 
 ^^ And bleffcd be God, I am not excluded from that 
 «* gracious cffer.-— Though I have naturally no power 
 <* to comply with the terms, upon which pardoning 
 « mercy is fet before me : Yet the gofpel provides a 
 ^^ reniedy in that cafe alfo ; and I am encouraged to 
 ** truft in the Lord Jefus Chrift, for all fuppTies of 
 
 *' grace. 1 will therefore cafl: my guilty foul at the 
 
 " footftool of a fovereign God, and rely on infinite 
 " raercy through a Redeemer. I Vv-ijl depend upon 
 *« the blood of Chrill, which cleanfeth from all fin^ 
 " I will condantly repair to his fulnefs, thn from 
 ** thence I may receive, e;en grace for grace ; and ia 
 " that way, 1 will hope for that bleffed fentence from 
 •« his gracious mouth, Thy fins nvhkh be many^ are 
 ^^ forgiven thee.—^—O how will mercy triumph over 
 <* fuch fins as mine I How great glory will God bring 
 <* to the riches of bis infinite grace in the falvation of 
 «* fuch a finner as I, if ever I am faved ! How will 
 *^ heaven ring with erernal hallelujahs on my account 1 
 " - — Surely 1 have finned enough already. Let me 
 ** no more add to the number and guilt of my fins, by 
 ♦* diftruft of God's mercy, or by doubting the faith- 
 
 *' fulnefs of his invitations and promifes. Whether 
 
 *' 1 have already obtained a faving intereft in Chrid 
 *^ or nor, 1 am refolved to hope in his rrercy j and co 
 «* lie at his htt^ whatever the ilTae be." 
 
 So great is the difference between a hz<^] and an 
 evangelical repentance ; as great as between defpond- 
 ding fear and encouraging hope, as between being 
 affrighted by a fight of our fins, into an incapacity to 
 truft God or ferve hina with delight, and beicg allured 
 by his infinite raercy lo feek his favour, expeft for- 
 givenefs through the blood of his Son ; and to ferve 
 him Vfhh the difpofition of children, 
 
 , 5- A 
 
Let. IX. compared and dijltnguijhed. \ 2 y 
 
 5. A kgal repentance is temporary ; wearing off 
 with the conviiTnons of confcience, which occafiou it : 
 but an evangelical repentance is the daily exercife oi 
 the true Cbri(lian.---*-We have too fad and numerous 
 inilances cf fuch, who will for a while appear under 
 the greateft reraorfe for their fins ; and yet quickly 
 wear off all their impreffions, and return to the fame 
 courfe of impiety and fenfuality, which occafioned 
 their diftrcfs and terror ; and thereby declare to the 
 world, that their goodnefs like Ephraim's, was but 
 
 a morning tloud^ and an early dew. And belides 
 
 thefe, there feem to be fome who quiet their confci- 
 ences, and fpeak peace to their foals, from their hav- 
 ing been in diftrefs and terror for their fins, from their 
 reformiuioa of fome groffer immorailuies, and from 
 a formal courfe of duty. They have repented, they 
 think, and therefore conclude themfelves at peace 
 with God : and feem to have no great care and con- 
 cern about, either their former impieties, or their 
 daily tranfgrcffions. They conclude themfelves in a 
 converted (late ; and are therefore, eafy, carelefs, 
 and fecure.— -Thefe may think and perhaps fpeak 
 loftily of their experiences, they may be blown up 
 with joyful appiehenfions of their fafe (late; but have 
 no iD:ipreffions of their fins, no mourning after pardon, 
 no groaning under the burthen of a wicked heart, im- 
 perfect duties, and renewed provocations againfl God. 
 I fear we have too many fuch in the prefent times, 
 who will go QW flattering themfelves hi their own eyes^ 
 until their iniquities are found hate/uL-"\ might add, 
 there are many that while under the (lings of an a- 
 wakened confcience, will be driven to maintain a io- 
 !emn watch over their hearts and lives, to be afraid 
 of every fin, to be confcientioufly careful to attend 
 every known duty ; and to be ferious and in earned 
 in the performance of it. Now, by this imaginary 
 prcgrefs in religion they gradually wear off their con- 
 ti«ftions5 and get frqin under the terrors of the law i 
 
 and 
 
12 6 A legal and evangelical Repent ajue Let. IX. 
 
 and then their watchfulnefs and tcndernefs of confci- 
 ence are forgot: They attend their duties in a care- 
 lefs manner, with a trifling reraifs frame of foui, 
 U'hile the great coDcerns of an unfeen eternal world 
 are but little in their minds ; and all their religion is 
 reduced to a mere cold formality. They (till main- 
 tain the form ; but are unconcerned about the power 
 of godlinefs. In fome fuch manner, a legal repen- 
 tance always leaves the foul fliort of a real fanctifying 
 faving change. 
 
 On the other hand, a faving evangelical repentance 
 is a lading principle of humble, feif-abafing, feif- 
 condemning mourning for, and abhorrence of all the 
 fms which the penitent difcovers, both in his heart 
 and life. — The true penitent doth not forget his pad 
 fms : and grow carelefs and unconcerned about them, 
 as foon as he obtains peace in his confcience, and a 
 comforting hope that he is reconciled to God : but 
 the clearer evidences he obtains of the djvice favour, 
 the more does he lothe, abhor, and condemn himfelf 
 for his fins, the more vile does he appear in his own 
 eyes; and the more aggravared and enormous do his 
 
 pad fins reprefent themfeives to him. A fenfe of 
 
 pardonin.oj mercy makes Paul appear to himfelf the 
 chief of ftnners^ and fpeak of himfelf as a pattern of 
 
 hope, to all that diail come afier him. The true 
 
 penitent jiot only continues to abhor himfelf on ac- 
 count of his pad guil^and defilement : but finds daily 
 caufe to renew his repentance before God. > He finds 
 fo much deadnefs, formality, and hypocrify in hisdu- 
 tie?, fo much carnality, worldly-mindednefs; and un- 
 belief in his heart, fo much prevalence cf his riaful 
 ad'e«^ions, appetites, and painons ; and io many loils 
 by the fui that eafily bcfets him ; that he cannot but 
 groar,^ being burthened^ while he is in this tabernacle, 
 Kepenrance therefore is the daily continued exercife 
 of the Chridian indeed, until he puts ofFmortality. — 
 He will not leave off repenting, till he leaves off fin- 
 ning J 
 
Let. IX. compared and dljllnguljbed, 127 
 
 ning ; which is not attainable on this fide heaven. — 
 " Have I hops (fays the penitent foul) that God has 
 *' pardoned my lins ? What an inftance of pardoning 
 *' mercy is this ! How adorable is that wonderful 
 ** grace, which has pluckt fuch a brand out of the 
 «' fire ! And am I (till daily offending againft fuch mer- 
 " cy and love ! Am I ftill fo formal, liielefs, and hy- 
 ** pocritical ! Am I yet doing fo little for him, who 
 " has done fo much for me ! Ah vile finful heart 1 
 <« Ah bafe ingratitude to fuch amazing goodnefs ! 
 " Oh for more vi6lory over my corruptions ; for 
 " more ihankfulnefs for Inch mercies, for more fpi- 
 
 *' rituality and heavenly-mindednefs ! How often 
 
 <« have I been mourning my infirmities ; and mud I 
 " yet have caufe to mourn over the fame defeats ! 
 " How often purfuing and defigning a clofer walk 
 " with God: but what a poor progrefsdo 1 yet make, 
 
 * fave in defires and eodeavours ! How would the 
 
 " iniquities of my bed duties feparate between God 
 " and my foul for ever, had I not the Redeemer's 
 « merit to plead ! What need have I, every day, to 
 ** have this polluted foul waihedin the blood of Chrift; 
 *' and to repair to the glorious Advocate with the Fa- 
 *' ther, for the benefit of his intercefTion 1— Not a ftep 
 «* can I take in my fpiritual progrefs, without frefh 
 '' fupplies from the fountain of grace and if rength ; 
 '' and yet how often am 1 provoking him to withdraw 
 " his influences, in whom is all my hope and confi- 
 " deuce ! O wretched man that I am, who fimil dell- 
 " ver vie from the body of this death V — -Thus the 
 true penitent goes with his face Zion-ward^ mourning 
 as he gees. And thus in his higtieft attainments of 
 comfort and joy, w^ill he find caufe to be deeply hum- 
 bled before God ; and to wredle with him for renew- 
 ed pardon ; and new fupplies of ftrengthening and 
 quickening grace. 
 
 The difference between thofe two forts of penitents 
 
 is very apparent. There is the fame difference, as 
 
 between 
 
X 2 8 A legal and evangelical Repenta?ice L e t • IX, 
 
 betweea the running of water in che paihs after a 
 fliower, and the dreams flowing from a living foun- 
 tain of water : A legal repentance kding no longer 
 than the terrors which occafion it, but an evangelical 
 repentance being a continued war with iio, till death 
 
 founds the retreat Once more. 
 
 6, A legal repentance does at mofl produce, only 
 a partial and external reformation : but an evangelical 
 repentance is a total change of heart ^.ndJ'ife^ and u- 
 niver/al tuvn'mg from fin to God. As fome particu- 
 lar more grofs iniquities mod commonly lead the way 
 to that diftrefs and terror, which is the life of a legal 
 and infineere repentance ; fo a reformation of thofe 
 fins too frequently wears oiFthe impreiiion, and gives 
 peace and red to the troubled confcience, without any 
 further change. — Or at bed, there will be fome dar- 
 ling luds retained, fome right hand or right eye fpar- 
 ed, fome fweet morfel rolled under the tongue. — ^- 
 If the legal penitent be afraid of the fms of cooimifTion, 
 he may dill live in the omillion or the carelefs perfor- 
 mance of known duty. Or if he be more forward 
 
 in the duties of God's immediate worihip, he may 
 ftilllive in acts of injudice, drife, and unchariiablenefs 
 
 towards men. If he ftiews fome zeal and activity ia 
 
 the fervice of God, he will yet (perhaps) have his 
 heart and afFed^ions inordinately glewed to the world; 
 and purfue it as the object of his chief delire and de- 
 light. If he makes confcience of all open adual 
 
 fms, he yet httle regards the fms of his heart, but 
 lives in envy, malice, p^ide, carnal-mindednefs, un- 
 belief ; or fome other fuch heart-defiling fin. — -To 
 finidi his chara«fler, whatever feeming prcgrefs he may 
 make in religion, hib* heart is not right with God : but 
 is dill going after his idols, dill edranged from vital 
 Chridianity and the power of godlinefs. Like Eph- 
 raim, he is as a cake not turned^ neither bread nor 
 dough ; or like Laodic^a, hkewarm, milher hot nor 
 
 If 
 
L E T . IX. compared and dtjllnguified. 12^ 
 
 If we proceed to view the chara^ler of the fincere 
 penitent, it is dxitdXy contrary to this.—He finds 
 indeed (as has been obferved) continual occafion to 
 lament the great imperfeftions of his heart and life ; 
 " and accordingly feeks renewed pardon and cleanfing 
 in the blood of Chrift. But though he has not al- 
 ready attained, nor is already per fe6l^ he is yet prejjing 
 towards ferfedion. He is yet watching, ftriving a- 
 gainft all his corruptions ; yet aiming at and endea- 
 vouring after further conformity to God, ia all holy 
 
 converfation and godlinefs. He is never fatisfied 
 
 with a partial reformation, with external duty ; or 
 with any thing ihort of a life of vital piety.-— He does 
 not renounce one luft, and retain another ; content 
 himfelf v/ith firft-iable-duties, in the negledl of the 
 fecond ; nor quiet himfelf in a life of mere formal 
 godlinefs ; nor can he reft, till he rejoices in the tef^ 
 timony of his confcience^ that in fimplicity and godly 
 fincerity, not with flejhly wifdom^ but by the grace of 
 Godf he has his converfation in the world. — All the 
 ablings of his mind, as well as his external condufl, 
 fall under his ftrifleft cognizance and infpciStion ; and 
 he is awfully careful to prove himfelf to him, who 
 knows his thoughts afar off,- — His reformation extends 
 not only to the devotions of the church, but of his 
 family and clofet ; not only to his converfation, but 
 to his thoughts and aiteftions ; not only to the wor- 
 ihip of God, but to the duties of every relation he 
 fuftains among men ; and in a word, his repentance 
 produces heavenly-mindednef?, humility, meeknefs, 
 charity, patience, forgiving of injuries, felf-denial ; 
 and is accompanyed with all other fruits and graces of 
 the bleiTed Spirit.-—" It is the defire of my foul (fays 
 " the fmcere penitent) to keep the way of the Lord ; 
 " and not wickedly to depart from my God. I would 
 " refrain my feet from every evil way j and walk 
 " within my houfe with a perfeft heart. -^-1 know I 
 ** have to do with a God who trieth the heart ; and 
 K " hath 
 
1 3 # Ji^ legal and evangdkal Repentance Let. IX. 
 
 <niath pleafure in nprightnefs ; I wouW therefore 
 *« fet the Lord always before me ; and ferve him with 
 <' a perfe6l heart and with a willlag mind.— -1 know 
 *' that my heart is deceitful above all things aod def- 
 *? perately wicked. I know that mine iniqaicies are 
 ** afcended over mine head ; for which 1 am bowed 
 " down greatly ; and go mourning all rhe ^2.y long. 
 " But yet my dedre is before the Lord ; and my 
 
 " groaning is not hid from him. 1 can truly fay, 
 
 ^' that I even hate vain thowghcs, but Godi\ law do 
 " I IcTe. O that God would give me underilanding, 
 *'"- that I may keep his law, and obferve it with my 
 
 ** whole heart ! 1 would be for God without any 
 
 " referve : for 1 cileem his precepts concerning all 
 ** things to be right, and 1 have inclined my Tieart 
 " to keep his (latutes aUvays^ even unto the end." 
 
 To conclude, herein lies the great difTerence be- 
 tween a legal and an evaugeiicai repcuiance : The one 
 is an external reformation only, deftitute of all the 
 graces of the blefTed Spirit. The other is an inter- 
 nal change, a change of the heart, of ,the will and 
 aiFechons, as well as of the outward converfation ; a 
 change which is accompanied with all the fruits and 
 graces of the Spirit of God.— -The one aims at jud 
 fj much religion as will keep the mind eafy ; and 
 cahn the ruffles of an awakened confcience. The o- 
 iher aims at a holy, humble, watchful, and fpiritual 
 walk with God ; and reds in no degree of attainments 
 whaifoever. 
 
 Thus, Sir, I have given you a general view of the 
 difference between a legal and an evangelical repent- 
 ance. — -You have not demanded this of me out of 
 n^c-re curiofity ; or as a matter of fpeculation only : 
 l:i:t in order to the exercife and pradice of a re fen- 
 tjnce unto I'lfe^ not to be repented of. 
 
 You Qiould therefore remember Who is exalted at 
 
 > -''s right hand, \,o give repentance^ as welj as lor- 
 
 ; vcnefi of fms. ilcmeinber that you oanft depend 
 
 only 
 
L E T . IX. Compared and dljTingidJhed, 131 
 
 only upon the grace of our Lord Jefus Chrid, ar.3 
 mult accordingly lie at his fcotPcOol, to have this great 
 
 and important change wrought in your heart. And 
 
 therefore, fincc you depend upon the mere foverciga 
 grace of God in Chrift, for the renewing inflLierccs 
 of his holy Spirit, you (hould be the more irnporiu- 
 nate in your cries to him, in the language of Ephrata)^ 
 * Turn thou me^ and I fimll be turned ; for thou art the 
 ' Lord my God, 
 
 You (hould endeavour to review your pad (In:? j 
 and as particularly as you can, acknowledge them 
 before God with all their heinous circumflances and 
 peculiar aggravations ; and you (hould with peculiar 
 ardor of foul wreftle with him, for pardon and clean" 
 fing in the blood of Chrid. 
 
 You (hould endeavour to fee and be aite^ed with 
 the fin of you% nature, as well as of your practice, 
 of your heart as well as of your life ; and with con- 
 (lant fervency cry to God for a new heart and a right 
 fpirit, for vi^lory over your corruptions; and for 
 grace to approve yourfelf to God in a life of new o- 
 bedience, as' well as for pardon and reconciliation to 
 bim. 
 
 You fliould be dally calliniy yourfelf to an account 
 for your daily fms and imperfections ; and daily cod- 
 feffing and lamenting theni before God, that you 
 may never have fo much as the fins of one day uore- 
 pented of. 
 
 Though it be impoflible, that you can be fafHcieiit- 
 iy humbled before God, under an abafiag fenfe of 
 your great iipfulnefs, unwonhinef^, and ingratitude 
 to him: Yet rem^^mber ^-m faithful fiying, which is 
 Ivor thy of all accept at iony that Chrijl J ejus came to 
 fave finners, — I^o not dKhonour the iafi.iii:e merit of 
 the Redeemer's blood by being afraid to truil: to it, 
 for pardon and fari<5liiication. Do not didionoar the 
 
 ilnire compafnon of the divine nature, by calling in- 
 '.- '"'i^lllon his being as ready to grant, as you hcarL-- 
 
 11 2 ]y 
 
J 12 A legal and evangelical Repent ance^ &c. L e t . IX. 
 
 ly to feek pardon and forgivenefs of all your fins, 
 how many and great foever they be. — Be therefore 
 humbled : but not difcouraged. While you lament 
 your fm and impeifeftion, adore the infinite riches of 
 that grace and love, which has opened a fountain for 
 Jin and uncle annefs , 
 
 And to fum up the whole in a word : You muft 
 remember, that it is the eiTence of a true repentance, 
 to turn to God ; and therefore if you would evidence 
 the fmcerity of your repentance, you muft give up 
 yourfelf to God. You muft chufe him for your God 
 and portion. You muft watch at his gates ; and wait 
 at the pofts of his doors. You muft make a bufmefs 
 of religion ; and in a life of moft a6^ive and earneft 
 diligence, expeft acceptance through the merits of 
 Chrift ; and continued fupplies of grace and ftrength 
 from his fulnefs to bring forth fruits meet for repen^ 
 tance. 
 
 That the Lord would carry on his own work in 
 your foul ; and lead you from grace to grace, and 
 from ftrength to ftrength, till you arrive where your 
 faith will be turned into vifion, and your repentance 
 into eternal praifes, is the prayer of 
 
 Si r. 
 
 Your, &c. 
 
 LETTER 
 
C 133 ] 
 
 LETTER X, 
 
 Wherein is proved^ that the feventh Chapter to the 
 Romans contains {he defcription and charader of 
 a converted Jlate, 
 
 I R. 
 
 1 Cannot but take comfort, from your melancho- 
 ly complaint of the corruptions you are ftrug- 
 gling with ; and your fenfe of the vilenefs and lin- 
 fulnefs of your heart, which makes you groan behig 
 burthened : becaufe you therein breathe the language 
 of a broken and a contrite fpirit ; and give me hopes 
 that you are offering to God thefa^rijice^ which he will 
 not defpife. — " Ifou took comfort \you tell me) from 
 ** the feventh chapter to the Romans, finding there, 
 *^ the like complaints with yours, in fo eminent and 
 « exalted a Chriflian as the apoftle Paul himfelf : But 
 ** that prop is knocked from under you, by conver- 
 *' fation with fome perfons of a fuperior reputation 
 " for religion, who alTure you, that St. Paul is there 
 " giving the charaOer of an unconverted perfon, un- 
 •* der a conflict between his corruptions and the a- 
 *' larrcs of an awakened confcience; and that all thofe 
 " places of Scripture are to be interpreted in the fame 
 " manner, which reprefent the like conflict in the 
 ** foul."— 'Upon which you defire my fentiments. 
 
 What ftrange efforts are of late made againfl evan- 
 gelicaly vital and experimental piety ! How inconfif- 
 tent are the methods ufed by thofe, who are fo ear- 
 neflly labouring in this undertaking ! Is it not enough 
 to put mankind into a dangerous fecurity, by flatter- 
 ing them with a profpe£l of fafety, without any ex- 
 perience of a work of grace in their hearts j but they 
 muft ajfo torment and difquiet the minds of thofe who 
 have been favoured with thofe bleffed experiences, 
 
 by 
 
7 34 '^'-^^ CharaSlers in Rom, vii. Let. X. 
 
 by perfuading them, that remaining difallov/ed cor- 
 luptions and imperfections are^incoufitlenr with a Hate 
 ci' grace, aod wiih the favour of God! — What do 
 ihefe men mean! Have they no feeling perception, 
 tjo affcifiing fenfe of the imperfe^lions of their hearc<l 
 v^Vid lives 1 Or do they make it tl^ir pra^lice, and e- 
 ileeni it their duty, to give their corruptions a quiet 
 refidence in their hearts, and' to maintain no coi]fii61 
 or flruggle with them 1 
 
 Bat it is my bufinefs to anfwer 3^our demand ; and 
 
 to endeavour to convince you, that the apoftie in the 
 
 f^venth chapter to the Romans, is defcribiog the 
 
 ccriflici^ which every true Chrtjlian experiences, while 
 
 he walks wiih Gad., and lives near to him, 
 
 in" order to a fair and clear decifion, it will be pro- 
 per to take foiiie (very brief) noiice of the general 
 fcope a^defign of this epiftle, in the ^x^fevsn chap- 
 ters. — ^ffes feems to be fummarily propofed in the 
 ^.^/? cli^apter, ver. 17. Therein ts the rtghteoufnefs of 
 God revealed from faith to faith ^ as if is written^ the 
 jufl fhail live by faith. That is, we are juflilied be- 
 fore God, only by the righteoufiiefi; of Chrlfi: receiv- 
 ed hy faith. We continue in a juftified (late, by the 
 ifnevrcd e?:ercife 0^ faith : An J the whole life of a 
 •j'iitifiei] perfonjr, a life oi faith in the Son of God, 
 as v;ell ar; hi* whole hope of eternal life is through 
 faith in Chriil.-— This do£lrine is proved, by a re- 
 j^refencatioo of the arro^ious impiety and wickedoefs 
 ot tlie whole Geuiile world ; tha* cen they who 
 make the higheif pretences to innocence, and who 
 iiidge and cenfure others for fuch horrid iiupieties, as 
 <.re'common?y pra£i:lfed among them, are all inexcuf- 
 able aiid feU-condemned, on account of the wicked- 
 refs perpetrated and indaiged by th(^mfelv:3; being 
 all of them fuch violators of the law and light of na- 
 ture, as will leave them without exciife in the ddfivhcn 
 God fJnill judge the fecrets of men by Jejus Chrijh — 
 xliis is plamly the apodle's argum^t, from th? ifith 
 
Let. X. diJliriLlly anftdered: j^y 
 
 verfe of the /r/? chapte; , to the i7tli vcrfe of tbe 
 fecond ch^i'^i^v. Whence it follows, that the Geircile 
 world, cannot polTibly have any claim to jndificatioo, 
 by their own perfonal obedieQce ; nor any other way, 
 but by the right coufnefs of Chrifl received hj faith. 
 
 The apoflle next proceeds to fhew, that the Jew 
 has DO better plea to make for his acceptance v/ith 
 God, on account of iiis own perfonal righteoufnefs 
 than the Gentile, though he reJIs in the law, and 
 inakei his boaji of God ^ knows hts wdl^ and apprcves th2 
 things that are mofl excellent. For he alfo, in his hio-heit 
 na^.ural attainments, breaks the law, difkGnours God, 
 and at the bell performs but an exteinal obediencg 
 and reacbc? not to \\\t fprituality^ which the laiv xt- 
 quires. — Tne Jew has indeed much every way the ad^ 
 'vantage., in point of external fiiuilege : But in point 
 of juilifying rightcoifnefs., he cannot be faid to be 
 better than vhe Gentile ; no^ in no ivtje /- --'ibis is the 
 argument from the 17th verfe of the /?ri?;/,'/ to the 
 9th ^QX\t of the third chapter. In which verfe ?.nd 
 ihpfe following, the apo'fUe fniris up the argument 
 in thefe remarkable woids, which fully juftii-y my i^. 
 terpretation of his (cope and Adigx^ : For we have be- 
 fore proved.^ both Jews and Gentiles^ that th^y are all 
 under fin. As it is written, there is none ri^ihtejus • 
 IV} not' one .^ &c. — That every mouth may be flopped^ and 
 all the %vorld may become guilty before God. — From 
 thefe premifes, he draws this conckiflon in the 2 0thL 
 verfe of the M/V^ chapter, &c, ThWefcre by the deeds 
 of the law flmll ncflcfh living be juflified in his Jmht. 
 For by the law is the knowledge cfjin. But now^ tie 
 lighteoufnefs of God., zvit bout the law, is manifefed^ 
 being witnefjed by the law and the prophets ; even 
 the ri'ihteoujnefs of God, which is by faith cf 'J ejus 
 ChriJ}^ unto all and upon all them that, believe : for 
 there is no difference. Being j u (li fled freely by hts (rra-:e 
 through the redemption that is in Chrifl jefus.'"-There*'^ 
 fore we CO nc hide, that a man isjufifed by faith, u'ttho:,*: 
 
136 Ike CharaSlers in Rom. tu. Let. X. 
 
 the deeds of the law.- — Which was the point to be 
 proved. 
 
 But here may arife a queflion : What iaw is it, that 
 the apoftle excludes from having aoy hand in our 
 jujjijication f To which it is anf wered : All the la^jCy 
 that was obligatory both upon Jews and Gentiles. 
 For they were both obnoxious to wrath, by their 
 violation of the refpe^llve laws they were under ; had 
 allfinnedy and come fi or t of the glory of Gi?^.-— And 
 God deals with them all alike. He will juftify them 
 iill by \\i(i\v faith in Jefus Chrifl ; and no otherwife : 
 and thereby fhew, that he is not the God of the Jews 
 oniyy but of the Gentiles alfo. 
 
 Having thus concluded his firft argument ; and 
 proved from the guilt and impotence both of Jew and 
 Gentile, that no man can be juftified by the law of 
 nature, by the law which was given to the Jews ; nor 
 any other way, but by the righteoufnefs of God, which 
 is by faith of J ejus Chriji. — The apoftle proceeds to 
 prove the fame thing from K^Khnhhi^^ faith being 
 imputed to him for righteoufnefs ; and from Da v id's 
 defcribing the blefjednefs of the man, to whom God imput- 
 eth righteoyifnefs without worksy throughout the /c'«r^^ 
 chapter. 
 
 He then begins \\\t fifth chapter, by defcribing the 
 glorious privileges of tbofe, who are \hu^ juflified by 
 faith ; and ends it by (hewing in what manner we par- 
 take of the righteoufnefs of Chrift, for cur juftificati- 
 on : That it is in the fame manner, as we are partak- 
 ers of the fm and guilt of Adam, to our condemnati- 
 on.— -As Adam's fm was imputed to all whom he 
 reprefented, unto their condemnation ; fo the righte- 
 oufnefs of Chrift is imputed to all whom he reprefent- 
 ed, and who believe in him, unto j unification of life. 
 As by one majj^s difobedience many luere made finners : 
 fo by the obedience of one, many f hall be made righteous. 
 
 After a folemn caution unto all, not to turn the 
 grace of God into v/antocnefs, and uot to contimts in 
 
Let. X. dlJltnBIy ilhft rated. 137 
 
 fin^ that grace may abound ; and after enforcing this 
 caution from the obligation we are under by our bap- 
 tifm, to die untofin^ and walk in newnefs of I'lfe^ as 
 Chrifi died for us^ and rofe again from the dead^ 
 (as in the firft part of the fixth chapter) the apoftle 
 goes on to (hew (in the latter part of that chapter) 
 what was the priviledged happy (late of thefe Ro- 
 mans, to whom he wrote : ThdiX Jin had not dominion 
 over them ; for they were nU under the law^ hut under 
 grace : That they were made free from fin^ and were 
 
 become the fervants of righteoufnefs , And then 
 
 throughout the whoWf event h chapter, and the begin- 
 ing of the eighth^ he ilkiftrates this matter ; and 
 fhews in what refpedl they are not under the law^ and 
 how, or in what refpefts they are mAz free from fin. 
 
 This, Sir, appears plunly to be thefcope and con- 
 ne£lion of the ^^c^feven chapters of the epiftle to the 
 Romans ; as may be eafily obferved by any one, thac 
 will impartially look into the cafe, without prejudice 
 in favour of a party ; or a pre-conceived opinion, 
 which he isrefolved to maintain. 
 
 And thus I am come to a more particular confider- 
 ation of this y^z'^;2fy^ chapter; which (as was obferved) 
 is defigned to clear up thefe two things, How we are 
 mTL^Q free frojn the law^ and, How we are made free, 
 from fin ^ and become the fervants of rtghteoufnefs. 
 
 The firfl thing confidered by the apoftle in this 
 chapter is, in what refpefts thefe believing Romans 
 were under grace ^ and not under the /^tc;.— But previous 
 to a dircft attendence to this, it will be neceffary to 
 remove a ftumbling-block out of the way, by cond- 
 dering again, what law it is that the apoftle refers to, 
 when he declares thefe Romans not to he under the law^ 
 hut under grace ; to be dead to the law ; and to be 
 delivered from the law^ that being dead wherein they 
 were held. Does he herein fpealc of the ceremonial 
 law, or of the 7noral law ; or of both f 
 
 S To 
 
130 The Characien in Roin. yH. Let. X, 
 
 To this 1 anfwer : The apoftle here fpeaks of the 
 law in the fa me fenfe, and ufes the word in the fibe 
 extent of figniiication, as in the foregoing parts of 
 this epiftle.— It is the fcope and defign of this epiftle 
 (as I have ftiewn you) to prove that both Jew and 
 Gentile mull be juflified only by the righteoufnefs of 
 Ch/iist, received by /j/V/j ; and not by their own 
 obfervance of any law^ which they are under. — The 
 law therefore in qneftion is that iaw^ which the Gen- 
 tiles have written in their hearts ; and that la%v^ which 
 the Jews reft in, bcajling themjeives of God. Chap, ii, 
 14, 15, 17.— It is that /a'zx;, by the violation whereof 
 both jews and Gentiles are all under fin : and againd 
 which all have finned^ and come Jhort of the glory of 
 God, Chap. iii. 93 23. — It is ih^ilaw, without wh^ch 
 
 there could he no tranfgrejfton. Chap, iv. 15. x\nd 
 
 in a word, that lavj^ by which every mouth may be 
 flopped^ and all the world become guilty before God, 
 Chap. iii. 19."— The law therefore here nouft be 
 taken in the largeil extent of the word, including the 
 whole will of a QD^ any manner of way nianifefkd, 
 to any and every part of mankind, whether Jew or 
 Gentile. Tbous^h it is evident, that the apoflie hatbi 
 in \hhfeventh chapter a fpecial reference to the ino- 
 ral law,""Thh appears. 
 
 I. Becaufe the /^if here referred to, is what thefe 
 believing Romans had been married tOy and been held 
 by ; as appears in the 4ih and 6th verfes. Now thefe 
 Romans to whom the apodle wrote, were moft of them 
 (iF net all of them) Gentiles ; ashe^cxprefly declares, 
 chap. i. 13. and chap. xi. 13. and were therefore ne- 
 ver ;//^rnVi^ to the Levitical or cereragnial liiw\ never 
 held by it ; and conlequently never delivered from it. 
 It was the moral law only to which they had been 
 married ; and from that only they were therefore 
 rmdcfree: aiid that, confequently, mud be what the 
 apoflie efpecially refers to, in this chapter. 
 
 2» Becaufe the apodle, iu examplitication of his 
 
Lf:t. X. dijl'mclly ilhiftrafecL 139 
 
 meaning inftances in the moral latVy and no mher : 
 The iaw^ by which concupifcence is known, and which 
 forbids coveting, verfe 7th. The law, which \^ fpi- 
 ritual, verfe I4ih. Whereas the ceremonial law, 
 confidered in itfclf, was not ffiriluai, but made up ol: 
 carnal ordinances, Heb. ix 10.— -It is the law, in 
 which the apoftle delighted, after the inward man^ 
 verfe 2 2d. But he was fo far from taking delight in 
 the ceremonial law, that he ftrongly and parhetically 
 exclaims againft the obfervation of it now that Chrift 
 is come, and reprefents the ordinances of this law, 
 to be become now beggarly ele?nents, Gal. iv. p, and 
 forward. 
 
 In fine, he inftances in that law of God, which he 
 Mxmitii ferved with his mind, verle 25th. But his 
 heart was not fo fet upon the obfervation of the cere- 
 monial /axc^, as to defire to be again brought into bon- 
 dage to //.-—From all which it is evident, if demondra- 
 tion may be taken for evidence, that it is the moral 
 la'u), which is principally, ^t{\gx\t.^ by the apoflle in 
 this chapter and context, when he tells us, that no 
 man can be juftified by the law : and that believers 
 are made free from the law, by their intered in Chriil. 
 
 I am now prepared to confider, in what refpe£ls 
 the apoffle here reprefents believers -to ht freed from 
 the law^ or to be not under the laiv. — And to fet this 
 matter in the cleared light, it will be proper to con- 
 fid er it. 
 
 I. Negatively: Shewing in what fenfe they arc 
 not here reprefented, as being freed from the law. 
 Particularly then. 
 
 They are not reprefented to be freed from the 
 law, as it is a rule of moral condu6l. No ! The law 
 is holy ; and the commandment holy, and jujl, and goody 
 verfe i2rh. Believers confent to the law^ that it is 
 g^o^d, verfe i6th. And with their mind they ferve 
 the law of God, verfe 25th. 
 
 They are not freed from endeavours after, and de- 
 Si light 
 
140 The CharaBers in Rom, vii. Let. X. 
 
 light in obedience to the law of God. To will is 
 prefent with them^ even beyond their capacity of per- 
 formance, verfe i8th. They would do good j c:\tx\^\itti 
 evil is prefent with them ; and they delight in the law 
 cf Gody after the inward man, ver. 2ilt, and 2 2d. 
 
 1 add, they are not freed from being ^nVx7^(i and 
 hurthened^ on the account of the imperfedion of their 
 obedienc* to the law of God : but muft, on that ac- 
 count, groan being burthened, while they are here in 
 ihi^ tabernacle I and mu^ cry out with the apoflle, O 
 'wretched man that I am : who /hall deliver me from the 
 body of this death ! Verfe 24th. And no\vlet us attend, 
 
 2. To the affirmative defcription here given of the 
 htVicvev^s freedom from the law of God. 
 
 They are here reprefented as freed from their 
 marriage-relation to the law ; or from the obligations 
 of it, as a covenant of life.-— While in their carnal 
 and unregenerate (late, they were under the ftri6le(l 
 bonds of fubje(^ion to the law of nature, or the moral 
 law. It rigoroufly exaded perfedl obedience of them, 
 as the only condition of their acceptance with God : 
 and continuing in :hat ftate, they could have no righ- 
 teoufnefs at all to plead, but their own conformity to 
 the whole demands of the law ; and they muft obtain 
 eternal life by perfect obedience, or not at all.— -But 
 cow thit marriage-covenant is difTolved, by their 
 faith in Cbrift. They are become dead to the law, by 
 the body of Ch rift, that they fhould be marned to ari-^ 
 other, even to him who is raifed from the dead. They 
 are delivered from the law, that being dead in which 
 they were held, Verfes 4rh and 6ih.^--They have 
 therefore anorher righteoufnefs to plead, without a 
 perfect perfonal conformity to the law ; and theif 
 hope of falvation is held by another tenure, buih u- 
 pon another foundation, an efpoufal to Cfirift, the 
 one only husband, that is able to pay their debts to of- 
 fended jaftice, ajd fave them to the uttermoft .— -They 
 may now ferve God in ncwnefs offpirit^ from a new 
 
 principle 
 
Let. X, diJlinElly illujlrated, 141 
 
 principle, from new motives, with new alTeclions, 
 and with new hopes j and not in the oldnejs of the 
 htter. Verfe 6ih. — Not from any expeftation, that 
 by doing thefi things they (hould live in them ; nor un- 
 der the terror ot the dreadful rar/es^ pronounced a- 
 gainft every one who continues not in all things^ written 
 in the hook of the law, to do them. This is evidently 
 the defiga of the firft fix verfes of this chapter. 
 
 Moreover, they zxq freed from (hat/pirit of hon- 
 dagCy which they were once under, when their guilr, 
 danger, and mifery were brought to their view by 
 the law. This die apoflle exemplifies, by reprefcnt- 
 
 ing his own flate, when under a law work. For I 
 
 was alive without the law once : but when the com- 
 mandment came^ fin revived^ and I died ; and the com- 
 mandment which was ordained to life^ I found to be unto 
 deaths verfes 9th, and loth. That is, I thought my- 
 felf once alive, was in a ftatc of fafety and without the 
 curfe in my own apprehenfion, while ignorant and 
 thoughtlefs of the fpirituality, extent, and terror of 
 the law of God : but when the co?nmandment ^came 
 home to my confcience, and i found what my Itate 
 truly was, ftn revived^ role up againfl me in its con- 
 demning power, or appeared to me in its own nature 
 and aggravations, exceeding ftnful ; for by the law is 
 the knowledge of fin : and fo 1 found myfelf 10 be a 
 guilty creature, a dead man, indeed urider the law^ 
 under its curfe and damning fenrence ; and died to 
 felf-flattering hope, and confidence in the iiedi. Now 
 this is the very cafe of all awakened fmners, when the 
 law comes near to confcience, lays the vVeight of their 
 jguilt upon them, and fets their danger of everlafting 
 
 punilhment before them. But now thefe believing 
 
 Romans were delivered from this bondage to the law ^ 
 there being no condemnation to them which are in Chrift 
 Jefus ; and that being dead^ wherein they were held. 
 
 I may add to this, that they were alfo freed from 
 the irritating power of the law. When an awakened 
 
£42 y^-'t' CharaHers in Rom. vii. Let. X. 
 
 linner fiift obtain? a fenfible view of the ftrlflnefs, pu- 
 rity, and fpiritualiiy of the lawy fo of the vaft num- 
 ber and dreadful aggravations of his fins^ with the 
 iimszing wrath that hangs over his head ; this fills his 
 foul not only with horror and arnazennent, but with 
 an impatient difquieting anxiety, which unhinges his 
 mind for duty, inHames bis corruptions; and gives 
 ihera the advantage againil: all his good purpofes, re- 
 folves, and endeavours. So that the lavj^ iohi hiring 
 fin, without giving povrer to a,void it, does but make 
 the fmncr's lujls (like a torrent dammed up) to fvirell 
 the more, and to run with greater force when they 
 get vent : andy//2 taking occajion by the commandment^ 
 'ujorksin the foul all manner cfconciipifcence^ deceives ih.^ 
 liiiner, and /lays him^ as it h cxprefTed, verfes 8th, 
 and I ith. — Butthefe believing Romans were delivered 
 from the lavj in this refpetf^lfo. Having a difcovery 
 of the glorious way of falvauon by Cbirift, and the 
 lafety of depending upon his righteoufnefs, they were 
 quickened by adoring views of redeeming mercy ; ac- 
 ted by a principle ol love to God ; and (trengthened, 
 by the divine inSueoces of the fpirit of grace, to mor- 
 tify their luft?, and to live a life of fuicere and fpi- 
 litual obedience ; or as the apoftie exprefies it (ver. 6 ) 
 xoferve God in newne/s of fpirit ; and not m the oldnefs 
 cf the letter. 
 
 Thefe three things are mod certainly reprefented 
 in the context, as the fervitude, that unregcnerare 
 men are under to the law, — This is too eviJent to be 
 difputed. Believers are certainly reprefented, as be- 
 ing delivered from ihz fervitude of the law : V/hence 
 it follows that \ht\^ freedom from- the law, here treat- 
 ed of, mud confiit in thefe particulars which 1 have 
 confidered. 
 
 And now, I am further to obferve to you, that 
 Acre is another glorious privilege of believers, dif- 
 £!n<^ly infided upon in ihzjixth chapter, which is (as 
 I hinted before) panicuiariy iiluftrated in this. And 
 
 that 
 
L E T . X. d'lRhdly illu/I rated." 1 4 2 
 
 that is, that they are dead unto fin ; and alive unf) 
 Gad. Sin has no more dominion over them^ they being 
 ~nbt under the law^ but under grace. They are inadefne 
 fromfin^ and become the fcrvants of righteoufnefs : AxvX 
 being made free from ftn^ they are become the ferv ants of 
 Gody have their fruits unto holinefs^ and the end ever- 
 
 lafting life. Chap. vi. 11, 14, 18, 22. This cha- 
 
 ra£ler of believers depends upon the other already 
 confidered. They being made free from the law^ 
 they are of confequence made free h'om/m Hkewife. 
 A freedom horn fin is the fruit of our freedom from 
 the iazu ; which is therefore lirft confidered, and the 
 confideration of this fuperadded as an appendage to ir, 
 or a neceffary confequence from it. 
 
 But how are ue to underftand thefe ftrong expref- 
 fious ? Are believers wholly freed from all iin ? Arc 
 they arrived to a fmlefs (late of perfe^ion ! Or in 
 what other fenfe are they free from fin ^ and become 
 fervants cf righteoufnefs f This qiieflion the apofde 
 anfwers, from the 14th verfe of the feventh^ to the! 
 3d verfe of the eighth chapter ; and particularly ex- 
 emplifies the cafe, by reprefenung to us the ilate rf 
 his own foul, with refpeft to his freedom trom fin ; and 
 the remviinini] confUa he yet had wiih his corrupti- 
 ons.— -Li the foregoing verfeshe had Ihewn us, what 
 he once was, when in a carnal iiate, and under the 
 
 tyranny o^the law. / zvas alive without the Iwu^ 
 
 cnce^ &c. And throughout that difcourfe, he fpeaks 
 wholly in iht preter-perfed tenfe, as of former mat- 
 ter?, things already pad'. From the 14th verfe 
 
 and forward, he fhew^s us what he now is ; and foe^-iks 
 therefore only in the prefent tenfe, as being lo de- 
 fcribe his new fiate of freedom from iin.—- By alter- 
 ing thus his form of expreiTion, in this change of 
 tenfesy we may plainly fee, that there is fuch -^tran^ 
 ftion, as I am now fuppofing ; and may eafily kpow 
 where it be;>,in?. 
 
 u" 
 
 Th-j-, 
 
144 The'Chara^ers in Rom»\\u Let. X-' 
 
 Thus, Sir, I have endeavoured to fet before you, 
 in the briefeil and plaineft manner 1 could, the fcope 
 and conne£^ion of the fird /even chapters of this epiftle 
 to the Romans. By a due attendance to which, you 
 cannot but difcover, how groundlefs and impertinent 
 all the reafoning of thofe gentlemen are, of whom 
 you fpeak. 
 
 However, that this may appear in a yet ftronger 
 light, I will now proceed to a direct refutation of the 
 opinion, that the apoftie is here perfonating and giv- 
 ing the character of an unconverted ov unregenerate per- 
 fon, ftruggling under the convidions of an awakened 
 confcience. And, 
 
 I. It is undeniably certain, that the raofl: holy of 
 all the natural defcendants of Adam, that ever were 
 in the world, have had caufe to make the fame com- 
 plaints of their remaining corruptions^ as the apoftie 
 here does; and have' all in like manner experienced 
 what the apoftie elfewhere calls the flejh lujling a- 
 gain/} thefpirit^ and the Jpirit againjl theflejh^ Gal. 
 
 V, 17. Have they not all of them fome remaining 
 
 carnality f The moft improved faints, comparatively 
 but babes in Chrijl^ and not io fpiritual 2iS theyihould 
 be ? Nay, are they not t\Qn fold under fin f It is true, 
 that they do not voluntarily with Ah^h^fell themfelves 
 to do wickedly ; this would denote the full dominion 
 and power of fm : but they ^i^fohl^ as captives are 
 fold, againft their wills. Though for the general 
 they make ever fo great refiftance, they have yet cor- 
 ruptions that do and will at times prevail againft them, 
 
 and bring them into captivity. Have they not all 
 
 caufe to acknowledge, that they do what they allow 
 not^ what they would not, and even what they hate : 
 That they fall ftiort of what they would do f And that 
 when they would do good, evil is prefent with them f 
 That iht^ find a law in their members y -warring againfl 
 the law of their mindf And do not they groan, be- 
 ing burthened, under a fenfe of what wr&tchid men 
 
 they 
 
Let. X. diftmBly illuflrated, 1^5 
 
 they are on thefe accounts ? In other words. Are 
 there any of them that do not feel in themfelves fm- 
 fui imperfe£licns, and finful actions, that are the grief 
 and burthen of their fouls P Here let the appeal be 
 made to all the generation of God^s children^ whether 
 they do not find thefe thiags in themfelves, even in 
 
 their mod watchful periods. I mull needs fay, it 
 
 argues a dreadful ignorance of, or an unaccountable 
 inattention to, the plague of their own hearty in them 
 who have not a feeling and experimental apprehen- 
 fion of thefe things— -It may therefore be juflly pre- 
 fumed, that the apoflle here complains of what every 
 
 true Chriilian feels and laments. Or at lead: I may 
 
 confidently fay, that the experience oF all the children 
 of God is a refutation of the principal arguments a- 
 gainfl my interpretation of this chapter. 
 
 It may be added, in the language of another, 
 " Thofe obje^^ions are chiefly owing to a miftaken 
 notion of the cafe defcribed here, from verfe I4rh; 
 as if the apoftle fpake o{ gr of s finning in practice^ with 
 only fome feeble reludlance of his will^ and habitually 
 tranfgreinng, in a ccurfe oi outward adions^ through 
 the power of fome conquering and ruling lufls^ again il 
 
 the difiates of his natural confcience.^^ Whereas, in 
 
 truth, he does not own a culiomary indulgence to any 
 the leaf fin m external pracfLice ; much lefs to any 
 great wickednefs, and grofs fms q{ prefumption. But 
 he evidently fpeaks in his complaint, of unallozved 
 frailties^ or fins of infirmity, incident to the beft of 
 
 iTicn. And if his language in reprefeniing the cafe 
 
 feems too expreiTive and emphatical, we may fairly 
 refolve this into his humility; a grace, that always 
 makes the Chridicn willing to fee the worfi of his cafe, 
 and to lay himfelf low before God and man. From 
 this principle, we muft conceive it v/as, that this fame 
 apoflle elfewhere defcribes himfelf under thofe de- 
 bafing charaaer?. The leafi of the apcfiles^^'^^lefs than 
 
 the kafi of allfaints^'—yt^d, The chief of fmners, 
 
 T Though 
 
l/\6 The CharaHers in Horn. vli. Let.X. 
 
 Though an eminent example of holinefs, yet being 
 not already ferJeBy he readily coofeiTes it : And un- 
 der an humbling afFei^Ing feufe of his imperfe£lions 
 and remaining corruptions, he breathes out his com- 
 plaints in very animated and ftriking forms of fpee.ch. 
 However, his felf-abafing exprelTions (taken in this 
 vievt') do all of them well confift with the brighter 
 and commendatory reprefentations he fome^imes makes 
 of himfelf, when confidering his cafe in anorher light : 
 and they are all reconcileable with every fcripiure- 
 chara(fler of regenerate profeiTors, as well as witti the 
 univerfal experience of real Chriftians, even tjie bed 
 upon earth. For do not they all own themfelves con- 
 fcious of indwelling Jiriy 2ind Jle/bly lujls that war a- 
 gain/I the foul f Do not they all confefs themfelves 
 72ot as yet ipevh£i\y fpi ritual f their hearts 7iot as yet 
 perfe£^ly e/ilarged to run the way of God's command- 
 ments; their graces tiot as yet perfeflly/r^^ in their 
 exercife, but often under a very fenfible reftraint, £o 
 that they cannot reduce them into acl, as they would 
 and ought ; their corruptions inlmuating and inter- 
 mingling with their bed performances of duty ; their 
 iujlsy though by divine grace conquered with them^ 
 y^x J} riving iWW for the maflery^ yea, fometimes ufurp- 
 ing the throne feemiogly, and acting the tyrant over 
 them for a feafoo, againii the fixed judgment and fet- 
 tled bent of their mind and hearty which in the ac- 
 
 eount of gofpel-grace is the man ? Now, looking 
 
 upon themfelves, if tried by the law ^ndjujlice^ as 
 liable to be condemned with the worlds they have there- 
 tore no hope of htingfaved by any works cfrighteouf 
 nefs^ -which they have done, but only look for mercy, 
 the mercy of the Lord J ef us Chnfl^ to be m/agni(ied in 
 their deliverance out of the prelent ftate of imperfec- 
 tion. In the mean time their fmSj'yea, their unavoid- 
 able infirmities, are their burden, under which they 
 figh and bemoan themfelves; afliamed and grieved 
 even for dif allowed frailties^ more than unregenerate 
 
 finners 
 
Let. X. ' diftinctly illuflraied, 147 
 
 fmnersfor their wilful and fcandalous enormities.-^ — 
 is it any uncommon cafe^ for a child of God^ m a re- 
 penting frame, paiTionately to lament in the drain of 
 Rom, vii. Judging himfelf for carnality^ complain- 
 ing of fpiritual captivity^ and crying our, wretched 
 man that lam ! Who/hall deliver me I not finding any 
 
 refuge, but the grace of our Lord Jyfus Chrifl I 
 
 Where is any injuflice done the infpired writer, or 
 the leaft injury to Chriftianity, by fuppofmg this to 
 be the very cafe the apoftle had in view ? Or what 
 one word is there in all his defcription of the cafe 
 before him, but is fairly accommodable to this inter- 
 pretation I And what occafion then to fuppofe the 
 
 apoftle ufes fuch a metafchematifm here, as fome fup- 
 pofe ; transferring to himfelf thofe odious things 
 which belonged only to an unregenerate legalifi^ and 
 patting them in his own cafe, merely out of nio- 
 defty, anJ to avoid giving offence to the party re- 
 proved. 
 
 2. We find the apoftle here giving charaders of 
 himfelf that are the diftiaguiftiing marks of a regene- 
 rate ftate ; chara£lers, that do nor, that cannot, agree 
 
 to any unconverted perfon in the world. It is, for 
 
 inftance, the peculiar property of a child of God, to 
 hate ihai which h evii ; and to h^\Q ^ will prefent 
 
 with him to that which is good. No unregenerate: 
 
 perfon is able truly to fay, that he would do that 
 which is good ; and would not do that which is evil.""- 
 The conlcience iudeed, and the judgment oi an un- 
 regenerate man, may in fome fenfe be faid to be a- 
 gainfl the fin ; but his will is for it, and the luils of a 
 depraved will habitually govern the man ; fo that he 
 always inclines to fm, in one kind or another, in one 
 degree or another, and does always actually indulge 
 himfelf in fin, except only when under fome fpecial 
 refVraints by (harae or fear of puni(hment. He can 
 never be faid to hate Cm ; though he hate the mifery 
 that is like to be the confequence of it : bu| he ra- 
 
 T 2 tber 
 
148 The Chara8ers in Rom. vii. Let. X. 
 
 ther hates the law that punifties fin, And 10 be 
 
 fure, it cinnot be fald of any unregenerate man, that 
 hs hates evil and would do good^ indefinitely : that is, 
 that he hates all evil, and would do all good, with- 
 out any dillinction or referve ; as the apoflle here af- 
 firms of himfelf ! No ! there is fome Delilah in re- 
 ferve, fome befom-lufi: retained, fome methods of vi- 
 tal piety (either of heart or life) rejected, by the 
 greateft proficients in morality among the unconvert- 
 ed world. None but the truly regenerate can fay 
 with David, / efteem all thy precepts concerning all 
 ibingSy to be right : and 1 hate every fa If e way* Pfal.* 
 csix. 128. 
 
 To this I may add, that it is the diftinguifhing cha- 
 rafler of a child of God, to delight in the law of the 
 Lordj after the inward fnan.—- An unregenerate man 
 may by rhe la&es of an av^akened confcience, and ter- 
 rors of the law, be kept under fome flavilh reftrainis, 
 r.nd be forced to (ome fervile endeavours of obedi- 
 ence : But icould he with a quiet confcience, and 
 hopes of falvation, enjoy his choice, he would break 
 through all thefe reCtiainrs, and always gratify his 
 finful and fenfual inclinations.— -To have our inward 
 tnany our very mind and heart delighted in the law of 
 Gody is to have our /outs delighted in a conForxity to 
 God ; the law being but a tranfcript of his moral 
 perfeclions. That is, in other words, it is to love 
 God himfelf, to delight ourfelves in his nature and 
 government^ to love to be like him in the inward man^ 
 having the lata zvrittenon the tables of our heart ^y,'\i\cX\ 
 h the fum of all religion, the whole and only evi- 
 dence of vital Chrillianity, all other marks and cha- 
 racters of a Chriftian indeed being contained in it. 
 
 IVhence it is, that the Pfalmifl fo often mentions his 
 delight iri Cod's co?7unandmentSy which he had loved ^ 
 as a mark of his uprightnefs. No unregenerate pro- 
 fefTor does really delight in God, as the holy and righ- 
 teous Govc|rnQr and 5^dge of the world : And there- 
 fore 
 
Let. X. d'ljlmclly illujirafed, 149 
 
 fore no unregenerate perfon can truly hj^ as the 
 Apoftlehere, I delight in the law of Gcd, after the 
 inward man. 
 
 I may likewife add, that it is the diftingiiifhing 
 charafler of a child of God, to groan under the bur- 
 then of the body of death, to loDg for deliverance from 
 it, and to have a war iDaintained between the law of 
 
 his members, and the law of his mind, Awakened 
 
 finners may groan under a fenfe of guih and danger ; 
 and have a war between their confcieoces and their 
 lufls. But they are believers, and none but they, 
 who groan under the burde^i of their heart- corrup- 
 
 tions ; and after a further progrefs in holinefs. 
 
 Unrenev/ed fmners may have a law in their members^ 
 warring againil their awaivened confciences; but they 
 have no contrary law in their minds, no uich habitual 
 bent of foul, or dated and fettled difpofition of their 
 aiFe<5tioDs, as has the force of a lazv with them, and 
 maintains a conftant vjar with their inward corrup- 
 tions, their vain imagination?;, fmful appetites and 
 paiTions.--— They do indeed love the Lord, that thus 
 bate evil^ Pfal. xcvii. lo. And they who ixwi^fi^ht 
 tbe good fight of faith, will lay hold on eternal life. 
 1 Tim. vi. 12. It is one charaacriih'c of a true be- 
 liever, that htrefifls fm, in all the lufls thereof, even 
 the m.ofl Secret, and hidden from the eye of the world. 
 — Every creature has its antipathies ; the new crea- 
 ture, as well as any other; and z^ fm is the greateft 
 contrariety to irs temper and tade, to irs iuferefts and 
 comforts, the divine nature always is difpofed to exerc 
 irfelf in an oppofition to indwelling fn, fiudying to 
 mortify it more and more, 
 
 3. The Apoilie is here giving the chara^er of a 
 perfon who has a twofold principle, m him ; the one 
 a governing principle, that may be called himftilf .- the 
 other a fubdued principle, which is not he, but fin 
 thatdwelleth in ^/7?i.— -Now can any unconverted vi^r- 
 ion in the world truly fay, it is not he^ that trangref- 
 
 "fcth 
 
150 TJje Characlers if, Rom. vii. Let. X. 
 
 feth the law, when the natural bent and difpofition 
 of his foul is to evily only to evily and that continually y 
 noiwitbflanding all the redrainis of the law and checks 
 of confcience ; and when all the fins of his htart and 
 life are imputed to him, and will be pnnifhed upon 
 
 bira^ if he, remain in his prefent ftare ? Can any 
 
 unconverted perfon in .the world fay, that he hmjelf 
 (all in him which in God's account can be called him- 
 felf) ferves the law of God ^ though -with his fie Jh (bis 
 remaining curnal alTe^lions and appeiiies) the /^tt; of 
 fm ; when it is certain, that every uncoiiverted man 
 is, both with his mind ^Xi^flefh^ zfcrvant to fin, and 
 free from right eonfnefs^ as the apcftlc allures us, in the 
 fixth chapter of ihrs epiftle, ver. 16, 17, 20. 
 
 4, What juftilies my interpretation beyond all rea- 
 fonable oppohcion, is that t.:ie apofile draws that con- 
 clufion from thofe very characters here given of him- 
 feif. There is therefore now no condemnation to theni 
 which are in Chrift Jefus^ who walk not after thefkfh^ 
 hut after the Spirit : For the law of the Spirit of 
 life^ in Chrifl Jefus^ hath made me free from the law 
 of ftn and death. Chap. viii. 1,2. — Two things do 
 here appear to me certain and unqueflionable. One 
 is, that the full verfe of this 8th chapter is here re- 
 prcfented (as plainly as any thing can be reprefenied 
 by word?) as a neceifary confequence or jad inference 
 from the fremifes^ and from the charadcrs the apoftle 
 had there given of himfelf ; and is therefore a full 
 proof, that every one in the fame fpiritaal date ^c^- 
 cribed in the latter part of the prcceeding chapter, 
 is in Chrifl Jefus^ and freed from condemnation — 
 There is there] ore now no condemnation^ &c. Where- 
 fore P Becaufe they who are in Chrifl Jefus zxtfned 
 from fin, and do not walk after the flejh^ but after the 
 fpirit, as before defcribed : and particularly becaufe 
 they themfehes doferve the law of God, as exprfir::d ia 
 the verfe immediately foregoing. This conitruCtion is 
 necefiary to make the coQiieClion of this verfe with 
 « what 
 
Let. X, dijiindly illujlrated, 15 c 
 
 what went before, congruous and rational. Nay, it 
 is the conHruclioii which the apoille himfelf purpofe- 
 ly leads ns to, iu the 2d verle. For the law of the 
 fpirit of life, in Chriji Jefus^ hath made me free from 
 the law of fin and death. As if he had faid, They 
 who are in Chrifl Jefus cannot be under condemnation^ 
 fince they are v[\d.6t free from the law (from the do- 
 minion, though not irom the remains) of fin and death ; 
 which 1 have already (hewn you to be 7ny cafe, in the 
 foregoing defcription of my fpiritual ftate and expe- 
 rience, and in the characters 1 have given q{ my fdf 
 -'•-Another thing that appears to me mod certain and 
 evident is, that the apoflle fpeaks of himfelf here (in 
 this 2d verfe of chapter viii.) in they^;;.'^ manner y and 
 to i\itfame purpofe, as be fpoke of himfelf in the latter 
 part of the foregoing chapter : And that thefe words, 
 with the following verfes, are the fum and conciuftofi 
 of that whole difcourfe. This was the point the a- 
 poftle was undertaking ro explain ; this the fubje^ftof 
 the preceeding chapter, a<^ 1 have already ihewn ; 
 in this he fpeaks in \\\tfi^fi perfon, as in the former 
 chapter ; this is a natural and rationaPfumming up or 
 drawing the conclufion of the whole, The law of the 
 spirit of life y in Chrifl Jefus ^ hath made me free from 
 the law oj fin and death.'—VUhtuce it follows, that 
 ihofe charaders in the latter part of the y^i;^^/^ chap- 
 ter, belong to none but fuch who are in Chrifl Jefus ; 
 and by him freed from condemnation^ and from the 
 law of fm and death. 
 
 And now, I leave it to you (Sir) to judge, whether 
 we have not reafon to conclude, that the apolUe is 
 here fpeakihg of himlelf when in a reneivedor regefier- 
 ate ftate ; and thereby rep'efenting the confiia, which 
 iht children of God m tht\v higheit attainments have 
 with their remaining corruptions : Since there is fo 
 plain a tranfition (by the change of the tenfe) frcm 
 confidcring what he once had been, -to a reprefentatiou 
 of what he nozv was, at the time of writing this epif- 
 
 tile! 
 
152 The Charaflers in Rom. vli. Let. X. 
 
 tile! — Have we not reafon to conclude this, when 
 all (the very beft) of the children oF God, do always 
 experience xh^fame Jlruggle- with their corruptions, 
 as is here defcribed ?---May we not confidently draw 
 this conclufion, when we find, that the charaders 
 here given are applicable to none but the regenerate 
 only ? None but they hate that zuhich is evil ; and 
 have a will prefent with them to thai zvhich is good. 
 To be fure none but they hate all evil ; and have a 
 v/ill to do all good, without referve or difcinction. None 
 but ihey delight in the law of the Lcrd^ offer the in- 
 ward man» ^NoDe but they groan under the burthen 
 of the body of death ; and maintain a con flan t war 
 with the law ofjm in their members.- — May we not 
 fafely maintain this conclufion againft all oppofition, 
 when we find a perfon defcribed under the influence 
 of a twofold principle, comtpticn and grace ? The 
 former fo broiight into fubjeiStion, that its adings are 
 not to be attributed, {lri£tly Ipeaking, to him (being 
 fo contrary to the new mariy his predominate prin- 
 ciple, according to which God accounts of us, and 
 denominates u?) but are imputable only to the re- 
 mains of the old man^ or indwelling fin. The latter 
 having fuch an empire in his foul, as to be called him- 
 felfy fo that (notwithfianding his corruptions and the 
 out-breakings of them) he can fay, / my felf ferve the 
 law of God.-'"ln duQ, this conclufion moil certainly 
 appears to be neceffary and unqueftionable, that they 
 mufl be in a regenerate (late, who are delivered from 
 conde?nnation^ and who walk not after thefiefh^ but 
 after the f fir it ; and who are by the law of the Spirit 
 cflife^ in Chrift Jefus^ made free from the law of fin 
 and death ; as the apofiie fliews to be his own cafe, 
 according to the defcription he had before given of 
 himfelf. To fuppofe that he here perfonates a pro- 
 feffor unregenerate, mud upon the whole appear ut- 
 terly inconfift ent with the cafe defcribecj in thefe paf- 
 fages ; and therefore fuch an expolition, as altoge- 
 ther forced, is not to be received. 
 
 But 
 
Let. X. diJlinSlIy illujlrated. 153 
 
 But after all you will perhaps obje£l:, that my in- 
 terpretaiion tends to make rnen fectire and carelefs^ 
 bhld and prcfu?nptuous^ in a (late and courfe o^ fin, 
 
 1 anfwer, it is fo far from thib', that it has a dire£t 
 cordrary tendency. It is a folemn admonition to the 
 children of God, to be upon their guard, fmce they 
 have fuch a domeftick enemy to deal with : And a 
 like admonition it is to all carelefs fecure habitual fm^ 
 ners, not to flatter ihemfelves with a vain prefumptti- 
 ous hope of their regenerate ftate, oa any pretence5 
 whatfoever. 
 
 ^ It is here the chara£i:erof a Chriftian indeed, thac 
 he hates evil^ all evil, without referve. If therefor? 
 they who retain any favourlte-Iiift, and roll it as a 
 fweet morfel under their tongue, cry pace to their 
 fouls, they THK^Jlceping upon the top of a mafl r There 
 is no peace^ faith my God^ to the vficked. The peace 
 of fuch is all a deluficn ; a moil falfe, abfurd and 
 dangerous peace. 
 
 It is here likev/ife the character of a true Chrillian, 
 that he does not allow fo much as his imperfeBions ; 
 that whea thefe obtain, they are without his content, 
 and againfl his will. Thefe are what he ivould not, 
 and aiRong the evils which he hates. They therefore 
 are entertaining but a vain dream of a fafe (late, who 
 are knowingly and deliberately living in any way oF 
 fmning, and who cuftoiiiarily allozv any moral imper- 
 fe<!!l;on. They will certainly in the conclufion be re- 
 jccled, among the workers of iniquity. 
 
 It is here alfo reprefented as the property of every 
 fmcere Chriftian, that he has a will prefent with him 
 to that which is good ; that he confents to the law that 
 is good ; and that he delights in the law of God after 
 the inward man ; that is, in other words (as 1 have 
 ihewn) he truly loves God and godlinefs. — ^Here is 
 therefore no foundation for them to think well of 
 iheir (late, whofe whole religion is conftrained by 
 fear ; and whofe hearts and aiTe^lions are not fiacere- 
 
 U ly 
 
IJ4 '^f^^ Charaders in Rom. vii. Let. X. 
 
 ]y engaged in the fervice of God. As for them who 
 love the world and their idols, more than God and a 
 Jile of fincere univerfal obedience to him, fuch arc in 
 rhe bonds of iniquity,^ and have no part or lot in this 
 matter. 
 
 It is moreover given as the mark of a true Chrifti- 
 an, that ht groans after delrcerance from the body of 
 death ; not only from guilt and danger, but from the 
 remainders of his corruption ; and maintains a con- 
 Hant war againfl the law of Jin in his members. What 
 encouragement is there therefore for fuch an one to 
 hope well of hisftate, that does not make it his buf:- 
 nefs to hep his heart, and to^ watch over his lips and 
 life; that does not wreflle with God for deliverance 
 from, and greater vi£lory over his corruptions ; aod 
 that does not look upon his remaining iroperfedlions, 
 as the great burden of his life ? 
 
 It is fuFthermore given in character of the trus 
 Chriftian, that he thankfully expedls this deliverance 
 only by Jefus Chrift. The apoflle's anfwer to the 
 queftion, WhofhaU deliver ?ns ? is,. / thank God thro* 
 Jefus Chrifl our Lord. q. d. I thankfully look unto 
 God, in and through Jefus Chrifl, as a fure refuge 
 in this difficulty ; and as the fountain of life, from 
 whence I may fafely expe<fl my needed fupplies. — 
 All unbelievers therefore, as excluded from any juf- 
 tifiable prerence to this chara£ler, have no room left 
 them to think well of their (late. 
 
 In fine, the Chriftian here defcribed, is one who" 
 with his mind does hiwfelfferve the law of God.- — He 
 has had God^s law put into his mind, and he ferves 
 God -with his fpirit. His whole man, all that can be 
 called hivfelfj is engaged in a life of gofpel-obedi- 
 ence. — What can they therefore have to do with the 
 peace and comfort, which is here offered to Chrifti- 
 ans indeed, who are groily defective, partial, and un- 
 fteady in their obedience ; whofe minds are waveri?ig, 
 and whofe hearts are divided between the fervice of 
 
 God 
 
Let. X, dijlindlly illujl rated, 155 
 
 God and their idols ? A double ininded man is unflable 
 in all his ways : and let not that man think that he 
 fimll receive any thing of the Lord. Jam. i. 7, 7. 
 
 Now, to conclude this long letter, 1 will only fui> 
 ther obferve, that you may here find, in a fummary 
 and concife reprefentation, the true charaBers of the 
 children of God ; as well as matter of conviilion to 
 thofe who cannot, and ol confolation to thofe who can, 
 apply thcfe marks to themfelves. If upon an impar- 
 tial examination you can judify your claim to the 
 characters here gvitvi^ let no man rob you of the 
 comfort and hope thereby fet before you. But if 
 you cannot find fuch marks in yourfelf^ never reft till 
 you obtain thefe evidences of a converted ftate. 
 
 That the Lord may comfort your hearty and flahlifb 
 you in every good word and work, to do his ipilly is the 
 prayer of. 
 
 Sir, 
 
 Your, ;&c. 
 
 LETTER XL 
 
 Wherein the Moravian and Antinomian dodrine of 
 ju/lif cation, in fome of its peculiar 'points^ is con- 
 fidered and refuted* 
 
 Sir, 
 
 IT is true, that 1 do agree with the Antinomians 
 and Moravians in this, that *« The righteoufnefs 
 *« of our Lord Jefus Chrift is the alone matter of our 
 <' juftificaiion before God." But I am notwithdand- 
 iog very far from agreeing with them, in the whole 
 
 U 2 ^ 
 
1^6 Moravian and Antinomian juflificaticn L e t . XI. 
 
 of their do^lrine on that important article of a fin- 
 ner's juftification by faith in Cbrift.— -The perfoQ 
 you have conTerfed with, has iirpofed upon you, in 
 prercnding, thai "ahey and we are of the fame fen- 
 *' timents with -refpeft to the doflrine of joftifica- 
 
 *' tion."- la compliance with your demands, I 
 
 ihall therefore endeavour to ihew ycu " What is the 
 *' difference between them and thofe of our profefTion, 
 ^^ in this great point ; and what are the reafon of our 
 *' differing from them." — I pre fume, you do not ex- 
 pe£l from rae a particular detefiion of all the Mora- 
 vian and Antinorrian errors: this would require a 
 larger volume, than 1 have leifure to write, or you 
 would have patience to read, 1 fiiall therefore limit 
 Jnyfelf to the rubje6l, which you have propofed. 
 
 There are thele two things efpccialiy in the doc- 
 trine of our juilificaiion by faith, which are to be 
 coademned, as mod dangerous errors in the fe6ls you 
 fpeak of. The firfl is, their notion of the nature of 
 a favingfalth: The fecoiid is, iht part which they 
 aflign to faith in our juj life at ion. It is necefi'ury in 
 order to fet the affair in a proper light, that I be 
 fomething particular upon each of thefe. 
 
 Ttie firft thing then ;o be confidered, is their no- 
 tion of the nature of a hVmg f alt k. This they fup- 
 pofe to confift in a jryful perfwafion of our interell 
 in Chrid, and of our title to his purchafed falvation. 
 And accordingly Count Zirztndorf frtqucnily gives 
 us this view of a faving faith. Believe then (fays he) 
 that Jefin has atoned and payed a ranjcm for ycu all ; 
 and that you may experience it this very moment ; and 
 know that ye have been healed by his wounds knd by 
 his flripes,^ — And the Aniicomians in general agree 
 with him in this, that faving faith confifts in a com- 
 fortable perfuafion of our perfonal interef! in the Lord 
 Jefus Chrift.- — But then on the contrary, you may 
 perctive by what I have written to ycu on this (ijb- 
 
 f Pifcourfes on the redempticn of man. page no. 
 
Let. XL confidered and refuted, 157 
 
 jeft, that I do not fuppofe this perfuafion to enter 
 into the definition of a faving faith ; nor to be any 
 part of it. It is what^a true believer may want ; and 
 an unbeiieving and impenitent finner inny entertain 
 in an high degree. 
 
 This is an affair of vafl confequence, and therefore 
 deferves a more diftindl and particular confideration, 
 than I can now have opportunity for. 1 {liall how- 
 ever attempt 10 fet it in as plain and familiar a light 
 as I can. In order to this, it will be proper (previ- 
 ous xo my reafoning againft this wild opinion) to 
 preriiife thefe obfervations. 
 
 I. That believers may have good fatisfaf^ien of 
 their fafe eftate, and full ferfwafion of their intereft 
 in Chriftj from their experience of a work of grace ia 
 their hearts ; and from the fruits of faith, in their 
 afFe6tions and converfations. It is juft reafoning, from 
 the nature of the fruit, to the quality of the tr^e that 
 bears it. If therefore a man finds in himfelf an ha- 
 bitual, predominate defire af^er the Lord Jcfus Chrifi:, 
 as the portion of his fonl, ai:d the foundation of his 
 hope y if be feels his fms to be the burthen of his 
 foul, v^hat he bates without referve, what he drives, 
 watches and prays againfl, and never willingly and 
 deliberately indulges ; if he delights himfelf in the 
 Lord, in near approaches to him, and communion 
 \Yith him in his ordinances ; if he knows it to be the 
 bent and difpofirion of his foul, to approve himfelf 
 to Qodi in a life of fpiritual^mindednefs, and in all ho- 
 ly converfation and godlinef^^, in felf-denial, in piety 
 towards God in righteoufnels, and charity towards 
 men : Though he may yet groan under many difal- 
 lowed imperfe(^tions, he nevenhelefs may be, and 
 ought to be /^r/r^^i/^j of his intereft in Chrift ; and 
 give the praife and glory of thefe divine influences 
 upon his foul, to the blcffed author of them. This 
 is the ordinary and (landing evidence to the children 
 cf God, of the f^fety of their ftate.-— By this they 
 
 have 
 
1 5 S Moravian and Antinomian Jujlification Let. XI. 
 
 have a comfortable and joyful perfuafion, that he 
 who has heqiin a good work in them, will perform it to 
 the day of Chrift, — By this the children of God are 
 fiianifeft, both to themfelves and others. In this 
 fenfe then, 1 do not deny to believers -a, perfuafion^ or 
 manifeftation of their own good eftate. 'Ihh perft/a- 
 fton is what they (hould by no means conienredly 
 reft (hort of.—- — It is greatly needful, not only to 
 their comfort and hope, but to their ferving God 
 with the difpofitions becoming children, with enlarge- 
 ment of foul, and with chearfulnefs and delight. 
 
 But then you mud remember, that this perjuafion is 
 noi faith : but arifes from the fruits and efFe6ts of 
 faith upon the foul, and is what may (fometiraes at 
 ieaft) be wanting in the bed of the children of God 
 - — 1 mufl ftill further obferve, 
 
 2. That God is fometimes pleafed in a movtfpecial 
 and peculiar manner, to fhed abroad bis love in the 
 hearts of believers, by his Holy Spirit, with fuch fu- 
 perior light and evidence^ that their gracious fincerity, 
 fo confequently their inrereft in Chritl, and their title 
 to the eternal inheritance, can at fuch times be >:o 
 
 ways doubtful and q-jellionable to them. The SpirJt 
 
 of God Witneffeth with their fptrtts, that they are his 
 children. And they are fealed with the Holy Spirit of 
 
 promife, In this cafe, as in the other before men- 
 
 rioned, their comfortable perfuafion of their intereft 
 in Chrift arifes from an evident difcovery of the exer- 
 cife of the graces of his blefTed Spirit. Herein this 
 joyful perfuafion in bath cafes agrees, that it is reafon- 
 ;^ble and well-grounded. The Spirit of God never 
 perfuades the loul to believe a truth w^ithout its pro- 
 per evidence ; nor caufes the believer to rejoice with- 
 out rational grounds and motives.-— But then this lat- 
 ter perfuafion differs from that before-menr»oned, in 
 
 thefe following refpect^;. It is produced in the foul 
 
 with an incomparably /?/'c/2^^r and clearer light,-""ln 
 die oiher cafe fatisfaiftioa is obtained by a* feries, of 
 
Le T. XT. confidered and refuted, i /«o 
 
 reafoniog, refle£lioa, and felf-examiQation ; diftinaiy 
 confidering the fcripiure-rule, and comparing it with 
 the Itate, circuraftances, and fettled habit of the foul. 
 Whereas, in thrs cafe, the foul has fo clear a view 
 *nd confcioufnefs of its prefent exercife of faith ia 
 Chriff, and love to God, that all clouds are difDerfed, 
 all mifts and daiknefs vaaifli ; and there is no room 
 left for doubts and mifgiving thoughts ; Bui the foul 
 feesitfelf fafe in the hands of Chrift j and can reft 
 there with the greatclt alacrity and pleafure.— -More- 
 over, as this perjuafion^ which I am now fpeaking of, 
 makes its wjy into the foQ} with much greater light, 
 fo it has a much quicker and more fudden production. 
 The foul is loi exeicifed in this cafe, for months or 
 years together, wjta difficult inquiries into its owa 
 ftate ; -but at once, before it is aware, overcomes ali 
 its fears, by feeling rbe pcfTelTion and inHuence of the 
 graces and conlolations oi tne Spirit of God. I may 
 yet add, that this ferjuafion is accompanied with fuch 
 uofpeakabiey^^', as thofe (even believers themfelves) 
 cannot have any idea of, who have not thus tajled that 
 the Lord is gracious. The divine light jfhines into the 
 foul with a iranfporting and raviOiing energy, till it is 
 as it were lofl: in a joyful altoniihriienr. By this the 
 world vanifhes out of %ht, and death itfelf lofes its 
 terrors ; by this the martyrs have been enabled to 
 fmg in the flames, and moft joyFully to triumph over 
 
 all that is moft frightful and dillreffing to nature. 
 
 To which I may alfo add, that this joyful perfuafion^ 
 of which I now fpeak, has a transforming efficacy oa 
 the foul, who is the happy fubjea of it. it purifies 
 the heart, and promotes conformity to God : It hun^ 
 bles the foul to nothing in its own eyes ; bows it to 
 an abfolute fubje^ion to the will of God ; and excites 
 m it^ the mod vigorous exercife of the graces of the 
 Spirit, and the duties of ChrifUaniry : Meas, which 
 at leaft are not fo fenfibly produced, and in fuch a 
 degree, by the fatisfaaion which the foul obtains of its 
 
 owa 
 
l6o Moravian tind Antmcmian Jufiijicatton Let. XL 
 
 own good flare, in the method firft mentioned. I 
 
 have icfiiled the longer upon tbefe heads, to obviate 
 all mifapprebeufions of what I have yet to ofl'er : And 
 to the fame purpofe I muft add once more, — 
 
 ^. That we can hare no other claim or acceptance 
 with God, bin by the righUoufnefs of Christ im- 
 futed to us, and received by faith : And therefore, 
 that we can have no jull perfuafton of our being in fa- 
 vour with God, but from our interefl in and dependance 
 upon his righteoulnefs, as the matter of onv jujlifica- 
 tion. It is only on account of what Chrift has done 
 
 and fufFered for us, that we 2LVt jujlifed before God 
 
 and intitled to eternal falvation. It is only hy faith ^ 
 
 that we are interefted in this righteoufoefs. And it 
 
 is only by xht evidence of our having a true unfeigned 
 faith, that we can (afely enjoy the fatisfa^ion and 
 
 comfort of a j unified (late. That we cannot be juf- 
 
 tified before God by our own ilncere obedience, either 
 to the law of nature or to any imaginary law of grace, 
 or even by faith itfeif, as it is an a6l of obedience, or 
 any other wa/whatfoever, but by the imputation of 
 the righteoufnefs of Chrift to us, and on the account 
 of what he did and fuifered for us, will appear from 
 the following coiifiderations. 
 
 This appears evidently true, ia that.nothing can be 
 the matter of our juftification before God, but what 
 is a proper and adequate atonement and propitiation 
 
 for our iins. That ive have all finned^ and come Jh or t 
 
 of the glory ofGody is a truth evident, both from the 
 
 light of nature and revelation. That God will by no 
 
 means clear the guilty^ has the lame evidence and cer- 
 tainty. Infinite juftice and holinefs cannot look upon 
 thofe to be juff, who are under the guilt of fin, and 
 the damning fentence of the law. There is therefore a 
 necefiity, that the diflionour done to God by our fins be 
 repaired, and the penal demands of his broken law 
 be fulfilled j that our guilt may be removed from us, 
 and God htjuj}^ i^j^fpifyi^g the ungodly. How eife 
 
 Would 
 
Let. XI. confidered and refuted, i6i 
 
 would the Judge of the earth do rights in declaring the 
 Tinner righteousj while he remains under the pollu- 
 tion and guilt, both of original and a£lual fin i-- — As 
 far then as our obedience ^ coafidered in itfelf, can an- 
 fwer ihofe ends, fo far it may conduce to our jufliifi- 
 cation before God ; and no farther — If we can an- 
 fwer the demands of the juflice and law of God for 
 our part fins ; if we can pay ten thoufand talents with 
 lefs than nothing ; and if by committing new fin (as 
 we always d^o in the bed of our imperfe£l obedience) 
 vre can fa[isfy for our former fin and guilt, and fo dif- 
 charge the old fcore ; then may our obedience be con- 
 fidered as the condition of our juftification before 
 God.- — Whereas, if neither our le?al nor our evan- 
 gelical obedience can do any thing at all towards this ; 
 but (as coming from a finful nature, and mixed with 
 finful imperfeftion) will add to the debt, and increafe 
 the wg^ght of our guilt, then it is certain, that that 
 cannot be the matter of a finner's juftification, nor 
 the condition of our acceptance with God — Whence 
 we may conclude with the apoftle, that Chrift Jefus is 
 fet forth to be a propitiation^ through faith in his bloody 
 that his righteoufnefs jnay be declared^ for the remijjion 
 ofourftnsy in order that God may be jujl^ and the juf- 
 tifer cf him which believeth in Jefus ^ Rom. iii. 25, 26. 
 Here can therefore be no room at all for that pre- 
 tence. That the obedience of Chrift has purchafed 
 for us a difpenfing a<n: of grace, that our fincere obe- 
 dience (hall on this account be accepted inftead of the 
 perfe£l obedience demanded by the law of nature : 
 And that we are accordingly juftified by our evange- 
 lical obedience, our faith and repentance, and our 
 fincere endeavours after a conformity to the will of 
 God. For by whatever 'price thefe terms of our juf- 
 tification be procured for us, that obedience^ immedi- 
 ately by which (according to that notion) we are juf- 
 tified, is our own righteoufnefs : and therefore cannot 
 intitle us to ^ny juftif cation before God, mentioned in 
 
 X fcrip- 
 
1 62 Moravian and Anttnomlan Juflijicaiion L e t , XI; 
 
 fcripture. Not 10 that refpe^ed by the lazo : For 
 that is only propafed on condition of ferfe6l obedi- 
 ence. Not to that refpe^ced by the gofpel : For that 
 is the jnftijication of the ungodly^ by a not imputing 
 their iniquity^ but i?7iputing to them rightecufnefs ^ with- 
 out works, (Rom. iv.) Whereas, according to this 
 imagination, it mod be by a vindication of our own 
 fincerity ; and in virtue of our own evatigelical righ- 
 teoufnefs, which inuft therefore be proportioned to 
 the demands-of juftice, or leave us open to the curfes 
 
 of the law. How much fafer therefore would it be 
 
 (with the Apoftle) to difclaira all our own righteo^ifnefs 
 that we may be veded with that righteoufnefs which 
 is through the faith of Chrif}^ the righteoufnefi ivhich 
 is of God by faith ! Pnil. iii. 9. 
 
 Befides, hov/ can our fincere obedience juftify us, 
 when we can have no gracious fincerity^ and therefore 
 no true obedience^ until the moment in which l^e are 
 ^^xx'i^V] juflified^-""\ think, all mult allow, that he 
 who is united to Chrid by faith, is at the fame time 
 juftified in the fight of God. For we are accepted in 
 the beloved: Ihere is no condemnation to them which 
 
 are in Chrijl Jefus, And it is moft certain, that we 
 
 can have no gracious fiacerity, before we are united 
 to Chrift by faith unfeigned. As the branch cannot 
 bear fruit of itfeif^ except it abide in the vine ; no more 
 can ye^ except ye abide in me. He that abideth in me^ 
 and I in him, bringeth forth much fruit : For without 
 me ye can do nothing, John xiv. 4, 5. — From whence 
 it is evident, that no man can exercife gracious fmce- 
 rity in performing any good works, until he be in a 
 jultified fcate: and coufequently fmcere obedience, 
 either to the law or gofpel, C/innot be the condition of 
 
 our juftilication before God. The firfl exercife of 
 
 faving faith unites us to Chrift ; and is the immediate 
 foundation both of our juftiiication and of our fincere 
 
 obedience. There is not a moment of time paffes 
 
 between the firfl a6t of true faith, and our juftifica- 
 
 tioa 
 
L E T . XI . confiderel and refuted* 1 6 5 
 
 tion : and confequently oot a moment of time for tee 
 practice of fincere obedience, before we arq unned 10 
 Chrifl, and thereby juftified in the fight of God. Now it 
 is impoffible, that our fincere obedience (hould be both 
 the condition and the confeqnence of our jallificatiGn," 
 I might add to this, that if the fcripturef afcribe ail 
 the fpiritual benefits we are partakers of, either in this 
 world or that to come, to the right eoifnefs of Christ 
 only^ then our obedience^ either to the law or gofpel, 
 can have no hand in o\m' jujlification before God. If 
 all faviog mercy flows to us from that fountain only, 
 there can none flow to us from any other. And it 
 appears plainly the whole defign and tenor of the gof- 
 pel, to illuftrate this blefled truth to ps. Though I 
 cannot now enlarge upon this head, 1 will juft men- 
 tion a few inftances to exemplify it. It is from Chri(l's5 
 righteoufnefs alone, that we receive the complete for- 
 givenefs of our fins. Rom. iv. 6^ 7, 8. Even as Da- 
 vid aljo defcribeth the blefjednefs of the man^ unto whom 
 God imputeth righteoufnefs without "wokks^ faying^ 
 Bleffed are they whofe iniquities are forgiven^ whofe 
 fins are coisered. Bleffed is the man^ to %vhom the Lord 
 will not impute fm, By this alone we are made righ- 
 teous. Rom. y. 19. By the obedience of one ^ fhall many 
 
 be made righteous. By this alone we are acquitted 
 
 from guilt, and freed from condemnation. Rom. vili. i. 
 There is therefore now no condemnation to them that are 
 
 in Chrijl Jefus. By this we are reconciled to God. 
 
 2 Cor. V. 18. For all things are of God^ who hath re- 
 
 concikd Uf to himfelf by Jefus Cbrifl, By this we 
 
 have peace vAih God, acccls into his glorious pre- 
 fence, and joyful hopes of eternal glory. Rom. v. i, 2. 
 Therefore being juflified by fait i^ we have peace with 
 Gody through our Lord Jefus Chrifl ; by whom alfo w& 
 have accefs into this grace wherein we ftandy and rejoice 
 
 in hope of the glory of God, By this we are heirs of 
 
 eternal life. Rom. y. 2 i. That as fin hath reigned un- 
 to deaths even fo might grace reli^r through righteoufnefs, 
 
 X 2 unio 
 
1 64 Moravian and Antincmian Juflification L e t . XI. 
 
 unto eternal life, by Jfuf Chrift our Lord. The 
 
 ble(fcd hope we are locking for, is therefore called the 
 hope of rtghteoufnefs . Gal. v. 5. 
 
 1 will only add, that if the fcrlptures do exprefly 
 exclude all our own righteoufnefs, and all oar own 
 works from any hand in our juftificaiicn, we alfo 
 fhould renounce ihem all ; and depend upon the righ- 
 teoufnefs of Chrift only. For this fee Tit. iii. 5. Not 
 by works of rtghteoufnefs which we have done^ but ac- 
 cording to his mercy he faved us, Rom. iv. 5. To him 
 that worketh not^ but believeth on him that juftifieth 
 
 ike ungodly y his faith is counted for righteoufnefs, 
 
 Thefe things are fo plainly and evidently the fcope 
 and defign of the whole New Teftament, that all the 
 artful cvafion of thofe, who would go about to efta- 
 hlifh their own right eoufnefs^ and to rob Chrift of the 
 honour of their juftification and falvation, (hould be 
 
 rejeftcd wiih abhorrence. In fine, Let me intreat 
 
 you. Sir, always to remember, that both the law and 
 the prophets wttnefs the righteoufnefs of God^ which is 
 by faith ofjefus Chrifly unto all and upon all them that 
 
 believe. Rom. iii. 21, 22. That Chrifl is the end 
 
 of the law for rtghteoufnefs^ to every one that believeth, 
 
 Rom. X. 4. And that being fjftified by his bloody We 
 
 fhall be faved from wrath thro* him, Rom. v. 9. 
 
 You v/ill pardon me, that I have fo long delayed 
 your expe£l:ations. — I thought it ncceiTary, not only 
 to clear the way before me, that you may fee in what 
 feafe 1 oppofe the Antioomian dreams and Moravian 
 dorages ; but alfo to offer feme precautions, that you 
 may not fall upon Scylla, while you avoid Charyb- 
 dis ; but fleer your way fafe between' the two ex- 
 tremes. 
 
 By all that I have now faid you may perceive, 
 thait the queflion between us and the Moravian or An- 
 tinomians i«: not, — Whether believers may have, and 
 (hould feek to have, a comfortable ferfuaficm of their 
 intcrefl in Chrift i To doubt of this, would be at 
 
Let XL conftdered and refuted, 16^ 
 
 once to contradift the ftrongeft atteftations thereto in 
 the word of God, and the happy experience of his • 
 
 children. Nor is it the queflion. Whether we are 
 
 jujlijied by any attainments of our own ? To fuppofe 
 this, were to counteract the whole defign of the gof- 
 pel ; and to bring the greateft contempt upon the 
 Redeemer's merits and righteoufnefs.-— But the quef- 
 tion is, Whether a true i^s'vag faith ^ confifts in a/^r- 
 fuafion of our perfonal aftual interefi in ChriJ}^ and 
 that he will beftow his eternal falvation upon us in 
 particular f Whether there may not be a kiong per- 
 fuafion of a jiiftified (late, without any true faving 
 faith; and a true (aving/^^V^, without this particu- 
 lar /^r/z/^c;z of a juftified ftate P If this be io^ if 
 
 men may have this perfuafton while in a ftate of guilt 
 and condemnation, and if God's own dear children 
 may be in doubts and darknefs, with refpeft to their 
 ftate, it necelTarily follows, that this Moravian atid 
 Antinomian dodrine is a mod dangerous miftake and 
 delufion. This matter therefore deferves to be parti- 
 cularly confidered. 
 
 That men m.ay be flrongly perfuaded of the fafety 
 of their ftate while remaining under ^«^// and condem- 
 nation^ appears from fuch confiderations as thefe. 
 
 \{ \\\\% per fuafion may be entertained by thofe who 
 have never been emptied of i\\q\v felffifpciency^ nor 
 ever had any fenfible difcovery of their loj}^ impotent^ 
 and helpkfs ftate, it certainly cannot be a true faving 
 faith in the Lord Jefus Chrift.- — That this may be^ is 
 evident from the nature of things. There can be no 
 reafon aingncd, why fuch may nor be capable to en- 
 tertain a ftrong opinion of their own good ftate, who 
 have never difcovered how bad, how dangerous and 
 miferable their ftate by nature is. — That this has heen^ 
 is evident from Scripture. Laodicea thought herfelf 
 rich and encreafed in goods ; and to have need cf nothings 
 when f he was poor and miferable^ and wretched ayid 
 blind and naked / and fuch there have always been, 
 
 who 
 
1 66 Moravian and Animomian Ju/llfication Let. XL 
 
 "who think themfehes fomething^ when they are nothijig^ 
 , and deceive themfehes, — And that fuch have Dot a true 
 faith in Chrifl, whatever perfuafwn they entertain, is 
 evidcnf, in that men canout come to Chrift for that 
 which they do not feel the want of; nor can they 
 feel the want of deliverance from that loft and mifer- 
 able (late, which they have never had a fenfible dif- 
 covery of. The whole need not the phyfician. — It is 
 alfo evident, in that faving faith is a d^pendance upon 
 Chrift alone for falvation. For it is impoffible to de- 
 pend upon Ghrift alone, and yet to depend partly u- 
 pon ourfelves for falvation ; as all fuch nccelTarily do, 
 that have never felt their own impotent and loft con- 
 dition. The Antinoiiiians, I know, difclaira all pre- 
 tenfions to felf-dependance. But whence, I befeech 
 them, are the towering imaginations of the divine fa- 
 vour, which fome of them entertain, while they have 
 never been broken under the fenfe of .^?eir fm and 
 laifery, never humbled nor loft, nor driven to Chrift 
 as a retVge for guilty fmners ; but from an high opi- 
 nion of themfelves ? Whence do they tbajik God, thai 
 they are not as other men ; but from fome imaginary 
 qualifications of their own ? If they pretend to no c- 
 ther, they may ftill build upon this, that they have a 
 ferfuafion Chrift will f^ve them ; and fo they make 
 xhd.i ferfuafion their righteoufnefs, and the foundation 
 of their hope of falvation. And this is ftill farther 
 evident, fro^i the esprefs declaration of our blefted 
 Saviour, that he came riot to call the righteous, but 
 Jinners to ?<?^^(r;;/j;2cf.— --Inafmuch thereiore as fuch 
 felf-righteous perfons may have the ftrongeft /fry^^^/- 
 on of their own juftification by Chrift, and yet have 
 no intercftin him, ^^h^itstv fcrfuafton they entertain, 
 iince he came not to call them while fuch to repentance, 
 it is moft evident, that this ferfuafim cannoi be a fav- 
 ing//7zV/\--Mor€over, 
 
 if this perfuafwn may be entertained by thofe who 
 are under the power and dominlcn of iheir fins, it 
 
 cannot 
 
L E T . XI. confidered and refuted, i6y 
 
 cannot be a faving/2///>.— -That this may be,» is too 
 evident from our conftant obfervation.— Who cant)e 
 niore tenacioufly perfuaded of their obtaining falva- 
 tion by Chrift, than many of our carelefs and fecure 
 fmners, v^ho prof e/s I o know Chrijl^ but in 'works deny 
 hiniy and are to every good work reprobate, — That thefe 
 cannot have a faving faith is evident. Y ox faith puri- 
 fies the heart : and he that committeth fin, is of the 
 ^d-i'i/.— -Furthermore, 
 
 If \M\% perfuafion may arife kom pride 2indif elf efleem^ 
 it cannot be i^iV\^gfa^th."-\ think, no man will pre- 
 tend, that the productions of our own proud and 
 haughty felf-edeem will intereft us in the favour of 
 God ; and give us a claim to the promlfes of the gof- 
 pel.-— And we have numerous ijitlances of fuch ia 
 Scripture, who entertained this perfuafion from their 
 own haughty opinion of themfelves. Such were Ko- 
 rah and his company. All the congregation are holy 
 (fay they) every one of them. Such were they in the 
 prophet, whofaid^JJand by thy f elf ^ come not near me ; 
 for I am holier than //?£;w.— -Such was the Pharifee, 
 who thanked God that he was not as other men. — And 
 fuch were the body of rhe Jeviiih rulers in our Savi- 
 our's time. We have one father (fay they) even Gcd* 
 And 1 wiih we had not con (Ian t occafion to obferve, 
 that there are at this time too matjy fuch anicng our- 
 felves, who boafl: of this ftrong perfuafion of their 
 juftified (late, and of their rapturous joys, whofe 
 higheif attainment in rehgion is, that they truji in 
 themjclvesy that they are righteous^ and defpife ethers^ 
 — Their falfe appreheDfiou of their own attainments 
 begets this perfuafion of their good ilate : And this 
 perfuafion heightens their appreheofion of their great 
 attainments in religion : And thus they go on in an 
 unhappy round of pride and felf-exaltation. Now 
 can any pretend, chat a h^i'wig faith confilts in pride, 
 and fupercilious vanity of raind I—I may yet add. 
 
 If 
 
1 6 8 Moravian and Antinomian Juftification L e T. XI. 
 
 If fuch a perfuafion may be a diabolical fuggcflion 
 
 and heUi/h deiufion, it caunot be a faving faith. 
 
 This coofequence cannot be difputed by any, that 
 allow a dilterence between light and darknefs, be- 
 tween Christ and Belial, between the influences of 
 the spirit of God, and the deiufions of the devil. — 
 And 1 think, it will be allowed by all that the devil 
 has power, craft, and malice enough, thus to impofe 
 upon poor unwary fmners, and delude them intotranf- 
 ports of joy, for which they have no folid grounds. 
 That he may do fo, is confirmed by the apofUe, who 
 tells us, that Satan himfelf is transformed into an angel 
 of light, 
 
 That he does fo in fafl-, is too often exemplified in , 
 the high rapturous joys of fome, who are openly and 
 vifibly irreligious.— -I fubjoin once more, 
 
 If fuch ^perfuafion may be entertained by ihofe 
 who embrace the moft dangerous and damnable he- 
 refies, it cannot be a hmng faith. — That there may 
 be fuch herefies as are utterly inconfiftent with faving 
 faith, we arc certain, both from the nature of things, 
 and from the exprefs words of the apoftle, who in- 
 forms us of fuch \fjhofhall be left toflrong deiufions^ to 
 believe a lie^ that they may all be damned. — And con- 
 ftant experience has convinced us, that the worft he- 
 reticks, which have ever affli£ted and infe<5led the 
 church, have had the mod undoabting -perfuafion of 
 their intereft in Chrifl ; and of the love and favour of 
 God to them. Now, can fuch as thefe have a faving 
 faith f 
 
 From every one of thefe particulars it appears, 
 that men may entertain fuch a perfuafion of their in- 
 tereft in Chrift, as hfalfe in fa£^. And I think there 
 cannot need any arguments to convince you, that be^ 
 Heving a lie is not the faith of God^s tledj which gives 
 a title to falvaticn.---This then appears unqueftiouably 
 true, that there may be a firong perfuafion of a jaf- 
 lified ftatc without faving /j/Y/^. 
 
 And 
 
Let* XI . conjldered and refuted, i6^ 
 
 And it is equally certain, that there may be a 
 faving/^Z/y^, without ih'is pe rf a a fan of an aclaal in- 
 lereft in Chrifi:.-— 1 need not fay much, to make this 
 appear in a convincing light. 
 
 If this perfuafan be no where found, in fcripture, . 
 to belong to the defcription of a faving faith, a raaa 
 may be a true believer without it.- — This raud bs 
 allowed to b? a necefTary confequence, if there be a- 
 ny true and juft defcriptibia of a faving faith in the 
 
 Bible. And I think, I may confidently affirm, that 
 
 l\i\s perfuafion of our intereit in Chrift, that he wi'i 
 fave Ui in particular, or that we are actually juftificd 
 by his righceoufnefs, is no where found in Scripture, 
 to be any part of the defcription of a (living faith. 
 And there may confequendy be a true faith without 
 it-— Befides, 
 
 This joyful perfuafion of our intereil in Chrid ard 
 our juftified date, is confidered in the Scriptures as 
 the fruit and confequence of 2l hx'mg fatth.'—Bein^ juf- 
 tified by faith, we have peace with God—'Believingy 
 
 we rejoice with joy unfpeakahle and full of g: or y, 
 
 Whence it follows, th^i faith may and muft exift be- 
 fore it can bring forth fruit ; and that this perfuafion 
 cannot be both faith itfelf, and the fruit or efFedl of 
 it too ; and confequently, that there may be a true 
 faith without this perfuafion^ whereof I am treating. 
 ....-1 further add. 
 
 The inftances of dark and deferted believers in fcrip- 
 ture, and the many promifes and encouragemenrs gi- 
 ven to fuch, do plainly and fully prove, that a true 
 
 faith may exift without this perfuafion. There may 
 
 be true believers, who fear the Lord^ and obey the 
 voice of his fervaniy that walk in darknefs and fee no 
 lights that are ready to conclude, the Lord hath for - 
 faken them, and their God hath forgotten them ; who 
 are yet graven upon the palms of his hands ; and en- 
 couraged to hope in the Lord, as the health of their 
 count i nance and their God. 
 
 Y In 
 
170 Moravian and Antlnomian yuftlficatlon Let. XL 
 
 In fine, if we may receive the Lord Jefiis Chrift u- 
 pon the terms of the gofpel, without u joyful per- 
 Jnafion of our ovi'a good (late, we may have a faviog 
 
 fuith without ic. This ccnfequence cannot be op- 
 
 poftd, becaufe rscerSmg the Lord Jefus Qbr'ijl^ is the 
 
 f^oipcl-defcription of a faving faith. And that we 
 
 may thus receive rbe Lord Jefus Chrill without this 
 joyful ferfuajion of our own iatereft in him, may be 
 evidenced by a variety of arguments. 
 
 This is evident from the nature of things, in that 
 the aft mud neceiLirily precede the evidence of it : 
 And confcquently our firil receiving the Lord Jefus 
 Chriff mult necellarily precede our knowltfdge or 
 grounded ferfiiajhn of it ; or €i{t we muH: be per- 
 foaded cf a ncn-entity, of what is falfe in facl, and 
 juft as different from a faving faith, as any other 
 i'alihcod whatfoever. 
 
 This is likewife evident,' that our receiving the 
 Lord Jefus Chrill, and om perfuafeon of an interetl in 
 him, are two very difer^ht a8s of the mind, which 
 no ways imply each other.- --It is one a£t: of the mind, 
 heartily to confcnt to the gofpel-oiFer ; and another 
 aft of the rnind, quite diffei enc and diftin£t, to enter- 
 tain a joyful perfuafion, that this ccnfent £ows from 
 gracious fmcerity. The former may and often does 
 exiit without the latter: And therefore Chrifl may 
 be received h^ jaithy without the perfuajton of an ia- 
 tereft in him. 
 
 This is alfo evident, in that a ivnefaitb may con- 
 fift with a great deal of remaining unbelief, — He may 
 fmcerely receive Chriil: by faith, who has occafion to 
 make that excjamatioo, Lord^ help my uribelief! This 
 may therefore io much darken the miaci, as to make 
 the believer uncapable of difcerning and being fully 
 perluaded of the liiiceriiy of his faith : And confe- 
 quently irxxt faith may exifl without this perfuajion : 
 and a man may have received the Lord Jefus Chrift, 
 who is iu ereat doubts and darknefs aboat iit 
 
 This 
 
Let. XI. conftdered and refuted. 1 71 
 
 This is moreover evident, in tb-.u fuch zyi one may 
 truly receive the Lord Jefus Chrid upon his own terms, 
 who has DO dear idea of the nature of jailifying/.^^'/^. 
 
 He may have a believing heart, who has but a 
 
 weak and cloudy head. He may defpair of all help 
 in himfelf, mod earneftiy define an interefl in Chrid, 
 be heartily willing to comply wiih the gofpel-cfier, 
 refolved to have Chriit upon any terms, and may truft 
 in Chrili alone for falvation ; who, notwithllanding, 
 may have but very confufed apprehenfions of the na- 
 ture of thefe exercifes of foul, and of the gofpel-pro- 
 mifes made to thofe who have attained them : And 
 confequently may receive Chrid h^f faith, withom this 
 perfuafon of an iotered in him.— — 1 may add once 
 more. 
 
 This is alfo evident, in thar all who receive the 
 Lord Jefns Chrid, have the power or privilege to be-^. 
 come the fens of God, whether they are perfuaded of 
 their intered in Chrid, or not. Bat all who are per- 
 fuaded of their own edate, have not that power or 
 privilege ; for many of thefe are prefumptuous fm- 
 ners. Whence it follows, that to receive the Lord 
 •Jefns Chrid hy faith, is one thing ; and to be perfuad- 
 ed of our intered in him, is another thing, qaire dif- 
 tio£^ in its nature and confequences. 
 
 The fecond thing which I mentioned, as a mod 
 dangerous error in the Moravians and Anrinomiani', 
 is the part they alTiga xo faith in owv jujQification, 
 
 Ihe modoF the Antinomians fuppole, that ouvjif 
 tification, confidered as. a freedom from guilt or con- 
 demnation and a title 10 the favour of God, was from 
 eternity. AH of them fuppofe, at lead we were thus 
 jndified from the time of Chrifl^s death, before we 
 
 nad any actual exidence. Thongh the mod of the 
 
 Aniinomians limit this judification to the elefl only, 
 iiie Moravians herein dilFer from their other Andno- 
 miau brethren ; and fuppofe, that all die world of 
 r-- ' -d without diderence, V7cre a^ftiially judified, 
 
 y 2 when 
 
1 72 Moravian and AnthiGmian Jujltficaiion Let. XI. 
 
 when Cbrifl: pronounced thefe words upon the crofs, 
 It IS fintj}:ed. Accordingly count Zinzendorf in the 
 forfeited book telb us, " On the crofs he made a con- 
 fejjionfor ail the zuorld^ when he faidy Father, forgive 
 them ; and when he cried cut, li is finiflied, he ga'^^e 
 ahfoiUtion to all wicked rebels ^." Whence it ap- 
 pears that according to them, faith in Chrift has no 
 part at all in our jollification, confidering this as a ju- 
 dicial fentence of oar Judge. T\{vi> jujlification was 
 
 not only precedent to owv faith , but to our very exif* 
 fence ; and according to the Moravian divinity, raul- 
 litudes are thus jujli^ed, who never had, not ever will 
 
 have, any xxxxt faith in Jefus Chrift. According to 
 
 the do£i:rine of all the Antinomians, the elecl: are all 
 juiiified behove faith ; as already has been obferved. 
 
 When thefe therefore fpeak o^juflification by faith, 
 they mean no more, than \h-dX faith gives us the com- 
 fortable evidence of that ftaie of peace and favour v/ith 
 God, which we were in before : Or that it enables 
 our confciences now to pronounce the fame fentence 
 concerning our (fate, which our Judge had pronounced 
 before we were born. 
 
 I am fure I need no arguments to convince you, 
 that thefe principles are diametrically contrary to the 
 fentiments fet before you, in fome of my former let- 
 ters. All that is therefore needful to give you a 
 
 furfeit of thefe Antinomian and Moravian tenets, is 
 cn^y to give you a very brief view of the fcripture- 
 do^rine with refpe^ to our juftificafion before God ; 
 and then, fet before you fome of the dreadtu) confe- 
 quences, that muft neceifirily follow from the wild and 
 extravagant fcheme I am oppofmg. 
 
 The fcripture every where Ihews us, that we are 
 
 juflifisd -throvgh faith ; that ChrifTs righteoufnefs is 
 
 received by faith ; and that righteoifnefs fhall be im- 
 
 futed to us, if we believe. But no v/here do they 
 
 make mention of our juftificaiion as^r/or to pur be- 
 
 licTiog 
 
 * Difcourfes on the redemption ofrasn. page 31, 
 
L E T. XI. confidered and refuted, 1 7 3 
 
 lieviog in Chnft. Thus we are taught, that the righ- 
 teoufnefs of God is by faith (^f J^f'^s Chrifl^ unto ally and 
 upon all them that believe ; that God hath fet forth 
 Chr'ift to be a -propitiation through faith in his bloody to 
 declare his rightcoufnefs for the re?niJpon of fins ^ Rom. 
 iii. 22, 25. Now then can it poiFibly be true, that 
 we are juftified in the fight of God before we believe 
 in Chriit ; and yet interefted in the righteoufnefs of 
 God by the faith of Jefus Chrifl P Can it be true, that 
 Chrifl: is our propitiation, and declares his righteouf- 
 nefs for the remilTion of our fins, through faith in his 
 blood ; and yet that his prophiation and his righ- 
 teoufnefs for the reraiiTion of our fins are applied 
 to us before and without any faith in his blood ?--— 
 The fcriptures teach us, that the righteoufnefs of 
 God is revealed fro?n faith to faith. Worn, u 17. and 
 that there is one God ivho Jhall juflify the circumci- 
 fionby faiths and unci rcumcifion thro^ faith, Rom. iii, 30, 
 Can there be a greater inconfiftency and contradiction 
 imagined, than is between the following propofitions, 
 viz. That the beginning, the contindance, and the ac- 
 complilhment of our a6laal intereft in the righteouf- 
 nefs of Chrifl for our juflification is by faith, or that 
 both the circu^icifion and the uncircumcifion (that is, 
 all men without difference) are juftified by and through 
 faith ; and yet, that the rightcoufnefs of Chrift was 
 aclually imputed to us, and we accepted as righteous in 
 the fight of God, not only before we did believe, but 
 before it was poffihle for us to believe.^ in the Lord Je- 
 fus Chrirt P The fcriptures teach us, that a man is 
 
 jufiifed by faith, without the deeds of the law, Rom. 
 iii. 28. xh2Lt God imputeth righteoufnefs zvithout works ^ 
 Rom. iv. 6. that we are juflifed by the faith of Jefus 
 Chrifl, Gal. ii. 6. that we are juftified by hts grace^ 
 Titus iii. 17. that we are faved by his gi ace, through 
 faith, Eph. ii. 8. that righteoufnefs is imputed to ail 
 that believe f Rom. iv. 11. and that we muil be foufjd 
 in ChriJ}^ not having cur own righteoufnefs which is of 
 
 the 
 
174 ^^'^^ avian and Antirtomian Juftijication Let. X F. 
 
 the law, but that which is through the faith of Chrij}^ 
 the righteoufnefs which is of God b^ faith ^ Pliil. \\\ p. 
 
 But 1 Ihould weary your paiience, fiiould I go oa 
 
 to eoiimerate qiictations of this kind. This is the 
 
 conflant language of the word of God. Thefe wild 
 
 notions of the Annnomians are therefore as repugnant 
 to the whole tenor of the fcriptures, as they are to 
 reafon and common fenfe, 
 
 1 am aware, that they have an evafwn at hand, by 
 
 which they pretend to folve this difnculty : aud that 
 
 is, That om juftijication hy faiih means no more than 
 
 ihe nianifejJation of our iullification to our own confci- 
 
 ences ; or an inward perfuafion and fatisfaf^ion of our 
 
 juftified (late.— -But this is too trilling, to defcrve any 
 
 feriousconiideration.- — Is vioifaith^ according to them, 
 
 z' perfuafion of our jufiiiied fiate? Ard Tirt faith and 
 
 juflification the fame thing P Are we jafiified hy faith ; 
 
 and yet are we to qoxiMqv faith as ouv juftijication it- 
 
 lelf P Vi faith be a perfuajion of our intereit in Chrift 
 
 and dur a£ioal falvatioa by him, and \^ jufuJicatiGn iike- 
 
 wlfe be 2i perfuajlon of our intereft in^Chni't: and cur 
 
 actual falvation by him, u\qt\ faith x^j^^ijcation^ and 
 
 j uflijc at ion h faith ; the termsar^'convertibie, and 
 
 mutually imply each other : anoconfeqaeatly we can, 
 
 vrith no propriety of exprefiion, be fa id to hz jujYJied 
 
 hy faith. — This glofs of theirs is. not therefore to ex- 
 
 'plain fcripture ; but to render it obfcure, loconfidcnt, 
 
 and uriintelligibie. There i:^ nothing more pliiniy, 
 
 expreUy, and repeatedly afTirined in fcripture, than 
 
 that v/e are juftified by faith y and through faith : and 
 
 that the righteoufnefs of Chrift becomes ours by or 
 
 through faith : and if this means 173 more than vh:iC 
 
 we have the knowdedge, the manifeftation, or perfua- 
 
 fioQ of our judification by faith^ then language can 
 
 be no longer ufeful to convey ideas ; for the words 
 
 may be interpreted in any other fenfe, with as much 
 
 propriety as in this, forced upon them by cuj* Amino- 
 
 jxian interpreterj.—If it be but the knowkdge or pet- 
 
 fuajlon 
 
Let. XI. ccnjidered and refuted. ijf 
 
 fuaficn of OMX jufliji cation^ that is afcribed \ofaithy theo 
 we may as properly be faid to be eleded hy faiih^ ro 
 be created hy jaith^ or to be redeemed by faith, as to 
 h^ jufl.ped hy faith. For we have the knowledge or 
 perfualion cl tbofe things by Jaith, as well as of this : 
 And the expreiiion (fo underilood) is jud as ablurd 
 25jd ridiculous in this cafe, as in the other, 
 
 BtMcs declarative or manifeilativey^{/?7^'^Vj/f^/2 is not 
 hy faith alone^ but by works alfo ; as the apolHe James 
 largely fliews us, througboiu the fecond chapter of 
 his epiftle. It is therefore evident and certain, thdit 
 where the fcripture i\>fiik% oi ouv juflifcationhy faith 
 alons^ without the deeds of the law^ it cannot intend a 
 mere declarative or rnanifeilive, but an aclua! fcnten- 
 //j/juiiificatign : unlefs we would put the fcripture 
 JQio the higheft oppofidon and contrariety to icfelf. 
 
 But it is h'gh time I (hould proceed to the fecond 
 thing propofeu ; which is, to confider fome of the 
 horrible ccnfequences^ that mull necelTarily flow from 
 this Antinomian fcheme. 
 
 It muft follow from this do^rine of theirs, that there 
 are many unbelievers^ who are not in a ftate of condem- 
 natlcny and are not the objects of God's wrath and 
 difpleafure \ though our Lord himfelf alTures uv, that 
 he who bclieveth not^ is condemned already ; and hath 
 the wrath of God abiding en him. John iii, 1 8, 7^6. For 
 there can be no greater repugnancy, than to be justi- 
 fied and condemned at the fame time. And this nciay" 
 probably be count Zinzendori's meaning, in that odd 
 faying of his : " He that will condemn naiural nieo^. 
 *' who neither have nor can have the Lord Jefus ia 
 ** their hearts,— meddles with an affair, thac does noc 
 " at all belong to him (3). 
 
 It will alfo follow from hence, that there is no need 
 of any care or pains, to get into a (late of peace or.fa- 
 Tocr with God. For why (hould I take paios to ob- 
 tain, what I have already ; or elfe what i: is iaiDof- 
 
 V fible 
 (a) Dliccurfcs oa the redemption of man, page 70, 
 
170 Moravian and Antlnomian Jujlification Let. XI. 
 
 fiblg that I ever iliould have ? It is enough upon 
 
 this fuppofal, to attend the count's advice. " Here 
 ** one ihould do nothing, but quietly attend the voice 
 " of the Lord (b)." — There can be no need to excite 
 any to the ufe of means ; but according to another 
 direction of his, ** As long as people purfue their 
 *' fmful courfe with pleafure, and do not fee their dan- 
 *' ger, one muft have patience with them (c) " 
 
 It will iikewife follow, that the more confidence the 
 greate(ty/««fr in the world entertains, of the fafety of 
 his (late by the merits of Chrift, the more acceptable 
 will he be to God ; and the more will he promote his 
 own happinefs. This prefumption is fo far from being 
 finful or d^mgerous, that it is our greateft duty and - 
 
 fafety. This confeqaence thecouat feems to allow. 
 
 " There is (fays he) no finner to vi'hom Sataa has not 
 " loft ail his claim. Ye whoremongers and thieves, 
 «« ye revengeful and murderers, ye liars and whoever 
 ** ye are, ye fearful and unbelieving, that hear and 
 *' read this, v;ill ye be faved ? Believe then, that Je- 
 ** fus has atoned and paid a ranfom for you all ; and 
 " that you may experience it this very moment ; and 
 ^* knov/ that ye have been healsd by his wounds, and 
 <« by his ilripes.— Take the abfolution, look upon him, 
 «« believe, and rejoice ; arife, gird yourfeives, and 
 
 «< run (d). Hov/ pleafmg muft fuch do£lrine as this 
 
 be to bold carelefs impenitent Unners ! 
 
 It will moreover follow, that no man need to have 
 any apprehenfions oF danger^ from any courfe o^j'tn- 
 nlngy be he as bold in impiety, as daring and impeni- 
 tent in his fins, as he pleafes. For if he hcjujlfied 
 already, and all he has to do is to be perfuadtd of it, 
 and to take comfort in the reflection, his confcience 
 may be eafy and pleafanr. Or if he be not juftified 
 already, he never will ; and it is in vain to fright him- 
 lelf about ic. He may therefore fafely agree with the 
 counE, that " fm is the moil miferabie and mean thing 
 I ** under 
 
 r(^) Page 29, (c) Page qc (d) Page 150. 
 
Let. XL confidered and refuted. 177 
 
 •' under the fun, not worth our thoughts. Sin has 
 ** DO right nor power ; nor is worthy of our leaft re- 
 '* gards. He need not fo much as look upon fm ; nor 
 
 •* think it worthy of one cafl: of his eyes (e). For ic 
 
 *' is alfo true, that finning is not the caufe of reje£lion, 
 
 *' according to the New Teftament (f)." What is 
 
 the natural language of this doctrine, but an exhorta- 
 tion to fmners to go on courageoufly in their fins, with- 
 out care or fear I 
 
 It will in like manner follow from this do6lrine, 
 that as there is no duty neceffary for om fafety, being 
 juflified before we were born, fo that there can be 
 no duty but 2. ferfuafion of cur good (late, neceffary 
 
 for our comfort. This the count fully acknowledges, 
 
 " There is (fays he) but one duty, which is that of 
 ** believing (g). Holinefs is a nature ; but not a du- 
 " ty, as morality dreams (hV'-— What fort of a v/orld 
 would there quickly be, if mankind could generally 
 fiippofe theralelves releafed from 2\\ duty^ either to 
 God, to our neighbour, or to ourfelves I 
 
 You may perhaps imagine, that we are not to take 
 an eftimate of the Antinomians principles, from the 
 count's conceiTions. But as their do(5irines in the point 
 under confideration, are the fame, fo the confequen- 
 ces from them all are the fame ; whether they do fo 
 readily fee, or fo ingenuonfly own thefe confequences, 
 or not. 1 hope by this time you are convinced of the 
 horrible inconfiftency of this fcheme ; and even of its 
 repugnancy to the very firft principles of reafon and 
 common fenfe. 
 
 How extravagant is the pretence of the a^lualyzf/^ 
 tlfication of a non-entity ; of pardon to thofe who ne- 
 ver offended ; or of reconciliation to God, before there 
 
 was any diftance or alienation from him ! But this 
 
 was done in the eternal counfel of God, Very well ! 
 Let thefe Antinomians alfo publifti for hiitorical truth, 
 that the Man Chrift Jefus was born of the Virgin 
 
 Z Mary, 
 
 (e)PageJ37. (f) Page 16. (g) Page 193 • (h) Page 165. 
 
178 Moravian and Antinomlan Jujlification Let. XI. 
 
 Mary, and fuffered under Pontius Pilate, even before 
 Adam was created; that the day of judgment is al- 
 ready come ; that ail the children of God in the world 
 are now a£lually (hiniog in their robes of glory, and 
 triumphing at the right hand of Chrift : Or if you will, 
 that 1 wrote ihis letter to you before the world began ; 
 or at leaft above feventeen hundred years ago. There 
 is juft the fame foundation of truth in the one, as in 
 the other. For all thefe things were as truly the ob- 
 je^s of the divine counfel, as oav jujlification ; and in 
 that refpedl as a^ualiy true from eternity, or from the 
 time of Cbrifl's deach, as that would be. 
 
 How iuconfiftent and abfurd is the ilrange appre- 
 benfioi), that finners are adlualiy/w/??/?^^, reconciled to 
 God, and inflated in his favour, while yet habitually 
 indulging their luits, and going on boldly and impe- 
 nitently in fin and enmity to God, as is the cafe of all 
 
 men before converfion and faith in Chrift! Are 
 
 mens hearts and lives contrary to God ; and yet God 
 
 pleafed with them at the fame time ? Are they 
 
 condemned already, the children of wrath j and yet 
 
 reconciled to God, and at peace with him ? Arc 
 
 they of their father the devil whofe works t^iey do ; 
 and yet the children of God, and heirs of eternal glo- 
 ry ?— -Can heaven and hell be blended together ?— - 
 Is the fervice of Christ and of Belial equally agree- 
 able to a pure and holy God ? and the greateft pra^lt- 
 cal, as Weil as fpeculative contradrdions, reconcilable 
 to truth ? What a (Irange medley is her?! What a 
 door to all licentioufnefs is here fet open ! 
 
 In (hort, How wild and chimerical are their noti- 
 ons on the article of our ju/Ii^caiicn by faith ! If 
 
 we are indeed in the favour of God, our fouls are in 
 the fame degree o^ fajdy^ whether we are ferfuaded 
 
 of this, or not. If we are not in the favour of God, 
 
 OMv perfuafion of a ftate of fafety will not influence him 
 to treat us as his favourites ; nor to confider that 
 as true, which in its own nature is falfe.— *Ali there- 
 fore 
 
Let. XL conftdered and refuted, 179 
 
 fore that is left iov faith to do, according to them, is 
 to give us cafe and comfort in our own minds.—- And 
 is this all we are to underftand by our htxwgjuji^fed 
 by faith f Is this all we are to underftand by the re- 
 peated declarations in holy fcripture, that the believer 
 (hall btfaved ; while the unbeliever {hall be damned f 
 If fo, che gofpel-falvation is no more than merely the 
 comfort flowing from a perfuafion of the fafety of our 
 
 prefent (late. But I need not enlarge in oppofition 
 
 to a dodrine fo apparently repugnant to the whole 
 defign of the gofpel, fo raanlfeftly unreafonable, and 
 
 fo directly fubverfive of all pra£i:ical godlinefs. Do 
 
 we then make void the law through faith f God forbid! 
 yeay we eflablifh tBs law. Rom. iii. 3 i. 
 
 It is infinitely your concern (Sir) to experience in 
 your own heart fomething more than a mere Antino- 
 mian or Moravian faith. — It is of infinite importance, 
 that you receive the Lord Jefus Chrifl^ and that you 
 walk in him ; that you experience i\\t fanilifying ef- 
 ficacy oifaith^ and exemplify the obedience of faith ^ 
 in the exercife of all the graces and fruits of the Holy 
 Spirit ; and thereby evidence to yourfelf, at once, the 
 fmcerity of yo\xv faith y and the reality of your ju/Iijft" 
 cation before God. 
 
 Now, that the Lord may dire<^ you fafe in the way 
 of truth and righteoufnefs, to the kingdom of his glo- 
 ry, is the prayer of, 
 
 S I K, 
 
 Your, &c. 
 
 Z 2 LETTER 
 
[ i8o ] 
 
 LETTER XIL 
 
 Wherein the doBrine of afimer's juflification^ by the 
 imputed right eoufnejs of Christ ^ is explained and 
 vindicated. 
 
 Sir, 
 
 IT is indeed as you reprefent it, " a matter of the 
 " greateft conl'equence, to have a right view of 
 *« the way and means by which God will be recon- 
 " ciled to you, and by which yotf may have a title to 
 « life eternal." 1 am glad, that you fo kindly ac- 
 cept the pains I have taken, to fet the Antinomian 
 do6irine of juftification in its proper colours. For 
 though " You did nor give me that trouble (^as you 
 *^ are pleafedto exprefs tt) becaufe you had any fa- 
 <* vourable opinion of their fchemes, but to know 
 •' whether I was (as is pretended J of their opinion ; 
 «* and to know how I could, coniiftent with my de- 
 *« clared fentiments, fleer clear off their wild notions :" 
 Yet I rejoice, that your defires are gratified, and that 
 you are '* fet right in that matter." 
 
 But ** you yet are, as you have all along been, in 
 *« great difficulties on the other fide of the qaeftion : 
 «* And cannot fee into the do6lrine of a fmner's jufti- 
 « fication by the imputed nghtecufnefs of Christ. 
 <« You have been lacely reading upon that fubje6l; 
 «' and find many ar^meots againft it, that you can- 
 *< noc get over Your author reprefents it as unfcrip- 
 « turai, and unreafonable : You therefore defire me 
 " to give you a right view of that doflrine, and to 
 anfwer your objc6lions againfl it." 
 
 There is indeed, Sir, no caufe for you to " fuf- 
 «* pe£l:, that you fhall wear out my patience." I glad- 
 ly embrace the opportunity, to do any thing in my 
 
 power 
 
L&T.XII. Imf'Uted Righteoupefsy &c. i8r 
 
 power to give you fatisfaftion j and to affift you in 
 your greateft concern, which you have reafon to be 
 mod folicitous about. I ihall therefore, according 
 to your defire, endeavour in the firft place, to give 
 you a brief view of the do6lrine of our jufttfication by 
 the imputed righteoufnefs of Chr isx ; before I pro- 
 ceed to conCder your objedlons againll it. 
 
 I (hall firft confider what we are to underftand by 
 juJlijicaUon ; and in what fenfe that exprefTion is ufed 
 in Scripture. — Should 1 herein follow fome of our 
 wrangling difputants, 1 know not how many diftin(fl: 
 meanings of the woxdi jujltfication I might fet before 
 you. But this would be to darken council by words 
 without knowledge ; the term having one invariable 
 meaning, throughout the whole Bible.-.--It always 
 (as far as I have been able to obferve) conftantly fig- 
 nifies being efleemed^ declared^ mamfeftedy or pronounced 
 righteous. This is what the original word both in the 
 Old and New Teftament, naturally fignifles : And in 
 this fenfe only, it is always ufed. I need not there- 
 fore undertake, to give inftances of the ufe of the 
 word in this fenfe, fmce in all inftances it is ufed ia 
 this fenfe only. This, I believe, muft be ackowledg- 
 ed by every one, that will throughly and impartially 
 examine the cafe. I think, there can no text be 
 found, v^htrtjuji if cation is ufed for making us inhe- 
 rently righteous. 
 
 But though this word has one invariable fignifica- 
 tion, it is ufed in Scripture in a threefold refpeS : ci- 
 ther for our Y)Tcknt ju/ljjication in the fight" of God, 
 for our jujlijication before men and our own ccnfci- 
 cnces, or for qwx jujlijication at the tribunal of our 
 Judge at the laft day. — It is the firft of thefe, that 
 falls under our prefent confideration : which is to be 
 confidered as our acquittance J rom guilty and our ac^ 
 ceptance with God as righteous in his fight. It is to 
 be confidered as a fentence of abfolution and accepta- 
 ,<on, by the great Judge of the world.— '-As jufiifca- 
 
 tioil 
 
i82 Imputed Righteoufnefs Let. XII. 
 
 tion therefore is always confidered in Scripture as a 
 torenfic or juridical fenteoce, it (hould be carefully 
 diftinguilhed from the iofufiou of a principle of grace, 
 or inherent righteoufnefs. — Juftijication is ufually in 
 Scripture oppofed to condemnation. As this letter 
 therefore does not imply the rendering men wicked 
 and guilty, but pronouncing them fo : Even fo the 
 former likewife cannot mean rendering men righteous, 
 but fententially declaring and pronouncing them fo. 
 Were this duly attended to, many of the objedions 
 iTQade again ft our doftrine o^ jufiification by the righ- 
 teoufnefs of Qhrijl^ would vanilh of courfe. You will 
 be pleafed therefore all along to carry this in your 
 mind, that I am not confidering how we ihould become 
 inherently righteous, by a renovation of our nature : 
 but how we may be acquitted from guilt, and accep- 
 ted as righteous, by the fentenceof our glorious Judge. 
 
 I proceed to confider what we are to underitand 
 by the imputation of Chrift's righteoufnefs. 
 
 To impute^ is to judge or efteem any matter, 
 character or quality, whether good or evil, to belong 
 to a perfon as his. And may either refer to what was 
 originally his, antecedently to fuch /;;z/m/^//(?/2 ; or to 
 what was not antecedently his, but becomes fo by 
 virtue of fnch imputation only. The Scriptures a- 
 bound with inftances of boili thefe fores of tmpufation. 
 
 We have many indances in Scripture of imputing 
 that to a perfon, which was originally his own,, and 
 performed by him antecedently to fuch imputation, 
 'ilms fin is faid to be imputed to the fioner, whju he 
 is judged or treated as an offender. Let not my Lord 
 (fays Shimei) i?npute i?iiquity unto rjie. 2 Sam. xix. 19. 
 And thus righteoufnefs is imputed to the faint, whea 
 he is ju<lged or acknowledged righteous (m a qualified 
 fenfe) with relation to a particular fa<^, done in con- 
 formity to the preceptive part of the diviae law. Then 
 food up Phinehas^ and executed judgment, and it zvas 
 imputed to him for righteoufnefs, Pfalra cvi» 3U Bq^ 
 
 this 
 
Let. Xn. explained and vindicated. 183 
 
 this is not the imputation now to be confidered, which 
 refpe£ts ^ jufiijication^ that is propofed as the relief 
 of a linful penihing world, againfl the penalty of the 
 condemning law^ and implies a change of the Tinner's 
 Jtate from guilt to grace^ from death to ///>, in a re- 
 lative fenfe. 
 
 1 proceed then to obferve, that alfo may be faid 
 to be imputed to a perfon, which was not his own ori- 
 ginally or antecedently ; but is judged and elleemed 
 to belong to him, and is his on account of fuch impu^ 
 tation only. Thus, a debt is imputed to a furcty ; 
 and the farety's payment of a debt is imputed to the 
 principal debtor, and is pleadable by him in dikharge 
 from his creditor's demands. — 
 
 If we have wronged thee^ or oweth thee ought ^ (fays 
 Paul of Onefiraus) put that on my account r-izo'i^^i iK\oy%i^ 
 ifjipute it unto me. Thus our fins are imputed unto 
 Chrifl: ; inafmuch as he in the character of our fure- 
 ty, has undertaken to difcharge thofe debts to the 
 juflice of God. And thus his righteoufnefs is imput- 
 ed unto us ; it having been wrought out in our place 
 and ftead, and given to God in payment on our be- 
 half. 
 
 Thefe things being premifed, we are to underfland 
 the imputation in queilion, to be God's gracious do- 
 nation of the perfe(fl: righteoufnefs of Chrift to belie- 
 vers, and his acceptation of their perfons as righteous 
 
 on the account thereof. Their fms being imputed 
 
 to him, and his obedience being imputed to them^ 
 they are in virtue hereof both acquitted from guilt 
 and accepted as righteous before God. 
 
 We are not therefore to underfland o\xx juftification 
 by the imputed righteoufnefs of Chrid, as implying and 
 fuppofmg, that God does efteem believer?; to be what 
 indeed they are not. He efteems them to be poor 
 finful imperfe£l men, who have no otherwife fatisiied 
 the claims of his jultice, and the demands or the law 
 than by the obedience of their furety ; Which is 
 
 really 
 
184 Imputed Righteoufnefs . Let XII. 
 
 really by a gracious imputation become theirs, and 
 they are on the account thereof become indeed righ- 
 teous in God's fight ; although antecedent to that 
 imputationy they were legally condemned criminals, 
 and though they yet remain inherently imperfect and 
 finful creatures. 
 
 We are further to confider, that this righteoufnefs 
 of Chrifl is imputed to none but believers ; but is (as 
 the apodle exprelTes it) revealed hom faith to faith. 
 It is not imputed before we have faith, as the Antino- 
 mians dream ; nor is the imputation delayed, till the 
 fruits and effects of faith in an obedient life appear, 
 as fome others fcera to fuppofe : but it is imputed at 
 and upon our believing. It fhall be imputed^ if we 
 believe^ Rom. iv. 24. Faith is the receiving an offered 
 Saviour (John i. 12.) in his perfon, his offices, and 
 ail his benefits ; and therefore it is a receiving his 
 righteoufnefs, which is one of his benefits, freely of- 
 fered in the gofpel, to all that will accept it. 
 
 So I am prepared to obferve to you, that we are 
 to underfland onv jujiification by the imputed righte- 
 oufnefs of Chrifl, to fignify and imply, A gracious 
 fentence of God, whereby a ftnner antecedently guilty in 
 his fight y is upon his believing in Chrift, acquitted 
 from guilty accepted as righteous ^ and intitledto all the 
 benefits of the covenant of grace, on account of what 
 Chriji has done andfufferedfor him. 
 
 Thus, Sir, I have endeavoured in as few words as 
 poffible, to give you a juft and clear view of the doc- 
 trine before us ; and am nov/ ready to confider your 
 ohjeSlions, 
 
 You firfi: obje£l, that *^ the i?nputation of our fins 
 <« to Chrift, or the imputation of Chrift's righteouf- 
 <« nefs to us, are no where mentioned in the word of 
 « God ; that the terms and expreffions ufed in this 
 « cafe, are certainly of human invention ; and the 
 « doftrine therefore to be fufpe^led, as having its 
 « original rather from our fcholaftic divines, than 
 «< from the oracles of God." 
 
 Your 
 
Let. XII. explained and vindicated. 185 
 
 Your firfl fuppofal is, that the imputation oF our 
 fiQs to Christ, is no where mentioned ia the word 
 of God.-—- If you mean by this, that we no where in 
 Scripture find that propopdion^ _ in fo many esprefs 
 words, that omfir^s are imputed to Chrift^ this is true: 
 but I hope to (hew you it is aUogether impertioenr. — 
 But if you mean by this, that we can no where find 
 full, clear and undeniab!e evidence from Scripture, of 
 the imputation of the finscf behevers. to Chrill, 1 will 
 endeavour immediatejy to convince you of your mif- 
 take. 
 
 The whole Levitical difpenfation was purpofely 
 defigned to reprefent this comfortable truth to us. 
 This was the end of all their facrifices, and bloody 
 oblations for the remiiTion of their fius. — They did 
 Dot imagine, or at lead God did not defign they fhould 
 imagine, that their fm and guilt was a£luaHy, to all 
 intents and purpofes, transferred from the cffender 
 to the "oi^l'im : but they were hereby led to look to 
 Chriil, the antetype of all their fm-olFerings, in faith 
 and hope, that their fms (hould all be imputed to him ; 
 and themfelves through the merit of bis facrifices be 
 acquitted from guilr. This dt^igvi of all their ex- 
 piatory facrifices was more clearly exhibited to them 
 in the icltiturion of the Scape- Goat ; where the ijnpii^ 
 tafion of our i^ns to Chrift was in the mod hvely man- 
 ner reprefented. And Aaron jhall lay both his hands 
 upon the bead of the live goat ; and confefs over him all 
 the iniquities of the Children of Ifrael^ and all their 
 tranfreffiOns in all thsir fins^ putting them upon the 
 head oj the goat ; and fh all fend him aivay^ by the 
 hand of a fit man^ into the zuildernefs ; and the goal 
 f hall bear upon him all their iniquities ^ unto tJ)e land 
 not inhabited^ Lev. xvi. 21, 22.— -Here was a plaia 
 and expreis commutatioD, or transferring of guilt from 
 God's people to the 8cape-Goat. Ail the iniquities of 
 God's people, all their traufgreirions in all their fms, 
 ^i'ere laid iipon his head.— He bore upon him all their 
 A a iraqui:ies 
 
1 8 6 Imputed ^ighteoufnefs L e t . Xli. 
 
 inrqulcies : Or in other words, their fins were hnputed 
 to him. Now you cannot fuppofe, that ail the hopes 
 of the children of Ifrael tenr.inatetl upon this goat. 
 You mud fuppofe, that they looked to the great an- 
 titype, to whom their guilt was indeed to be tranf- 
 ferred, and their fms imputed : and from whom they 
 
 expecled their difcharge and juRification Hence it 
 
 plainly appears, that all the hopes, which the church 
 of God in all the ages and difpenfations thereof have 
 entertained,' of the forgivenefs of fm and reconcilia- 
 tion to God, was through the imputation of their fins 
 to Chriil, the fubilance of all the Levitical fhadows, 
 and the only true fm-ofFering. 
 
 The fame dcclrine, which was fo plainly pointed 
 out by the/e typical rites, is fully and abundantly con- 
 firmed, by very many plain and c\t2iv pajfages cf Scrip- 
 turey which cannot, with any appearance of propri- 
 ety, be conflrued in any other fenfe, than that I am 
 pleading for.— -Thus, Ifaiah liii. 6, 1 1. Jhe Lord 
 hath laid upon bim the iniquity of us all. — For hejJjall 
 bear their iniquities,'— 2 Cor. v. 21. For he hath made 
 him to he fin for us^ who knezv no fin y that ice might 
 be made the righteoufnefs of God in him. Gal, lii. 13. 
 Chrifi hath redeemed us from the curfe of the law^ be- 
 ing niade a curfe for us. i Pet. ii. 24. Who his ownfelf 
 hare our fins in his own body on the tree, — Many other 
 texts to the like purpofe might be quoted : but thefe 
 are every way fufficient to decide this point. 
 
 If the iniquity of us all could be laid upon Chrifi ^ 
 and he bear our tniquittes, no other way but by impu- 
 tation^ it then appears from Ifa. liii. that our iniquities 
 were imputed to him. And 1 think, the adverfaries 
 of this doctrine can make no rational pretence to any 
 other way, in which our fms can be faid to be laid 
 upon Chriil, and he be faid to bear our iniquities. 
 
 If Chriit has been made fin for us, according to 2 
 Cor. V. he muft be vrndcfin for us (and treated as a 
 finner) either by his own perfoaal fault, or by the 
 
 impU' 
 
Let. XIT. explained and vmdkated. 187 
 
 imputation of our fm to him. I caD think of no other 
 poiiible way, in which this can be fuppofed, but one 
 of thefe two. Now the blafpheniy of the former 
 fuppofition obliges us to reje^l it with abhorrence : 
 and therefore the latter mud be allowed. 
 
 If Chrifl: hath been made, a curfc for us^ according 
 to Gal. iii. he mufl then hav.e the violation of the law 
 imputed to him ; otherwife the cur/e of it could not 
 in juftice have been infii£led upon him. To inflid 
 the cur/e, or penalty of a law, upon one no ways 
 chargeable with the violation of it, is contrary to the 
 juftice both of God and man. And I can imagine no 
 other way, by which our blefled Saviour could be 
 chargeable with the violation of the law of God, and 
 thereby be obnoxious to the curfi pf it ; but through 
 the imputation of our fm and guilt to him. 
 
 If our bieiTed Saviour bare our fins in his own hody^ 
 and was puniihed for our fins, upon the crofs accord- 
 ing to I Pet. ii. Our fms then mud be laid to his 
 charge, and puniftied upon him, either by imputation^ 
 
 or fome other way Here then let our adverfaries 
 
 fpeak fenfe, and tell us, if they can, what other way 
 this could puiTibly be done. 
 
 Pardon me. Sir, If I am forced to tell you, that ft 
 is too trifling an evafion to be adopted by men of 
 learning and fenfe, to urge againft us, that the word 
 imputation is not uied in this cafe in Scripture, when 
 fo many expreihons are ufed in Scripture, which fully 
 and neceffarily imply it, and are of the fame figoiti- 
 cancy.-r.-True, we do not read in exprefs words, that 
 our fms were imputed to Chriil : Bat we do read ia 
 exprefs words, that our iniqairies were laid upon him ; 
 that he hare them ; that he was made fin ^ or legally 
 reputed a finner, on the account of them : that 
 he hare them in his own body, or was punifhed for 
 them, upon the crofs ; and bore the curfe of the law, 
 which he had violated. — And if all this do not a- 
 iHount to the fame thing, as the imputation of our lias 
 
 A a 2 to 
 
\6S hiputcd Righteoi^fnefs Let. XII. 
 
 to Chrif}, 1 mod: for ever defpair of undcrftanding 
 the meaning of ihe mod plain and familiar cxpreilions. 
 
 Dear Sir, allow me the freedom to obferve to you 
 that you have been guilty of innumerable fms : If 
 ibefe have not been imputed to Chrifl:, if he hath not 
 borne jQitr ftnSy if he hath not faiisfied the divine juf- 
 tke on account o^ them, they rnuil: yet be imputed to 
 you, and you muft ^ear your iniquity yourfelf : Yoa 
 mull yet be under the guilt of all your fins, and un- 
 der all the cnrfes of the broken law. A thought, 
 
 %hich will adminifter but little comfort here ; and 
 lefs at the tribunal of Chrift, if this (hould then be 
 found to be your cafe. A thought big with horror ! 
 
 I now proceed to confider, vthether the impufatio?t 
 dfCbrijTs rightecufnefs to us^ is no where mentioned 
 in the word of God. 1 mud here again acknowledge, 
 that this propcfr.ion, Chrift^s rightecufnefs is imputed 
 to believers^ is no where to be found in the fcriptures, 
 in exprefs terms. But then we have fo many full and 
 clear teP.imonies in fcripture to the do61:rine contain- 
 ed in that propofition, that there can be no reafon to 
 call the truth of it into quedion. Thus Jer. xxiii. 6. 
 nis is the nanh whereby he fljall be called^ The Lord 
 
 cur rightecufnefs. Rom. iii. 25, 26. Whom God hath 
 
 fet forth to be a propitiation^ through faith in his b.ood, 
 to declare his righteoujnefs fcr the remifjhn of fins ^ — to 
 declare at this time his rightecufnefs ; that he might be 
 jufi^ and the Juftijier of him which believeth in Jejus. 
 
 PiOm, V. i3, 19. Therefore as by the offence of one ^ 
 
 judgment came upon all men to condemnation : even fo 
 by the rightecufnefs of one ^ the ^vto, gift came upon all 
 men unto jujlificatim of life, for as by one 7nan''s df 
 obedience, many uere made finners : So by the obedience 
 of one ^ fhall many be made righteous, ""liom. viii. 3, 4. 
 ijcd fending his own Son in the likenefs of ftnfulflcf.h^ 
 andforfiny condemning fin in thefleflj^ that the righte- 
 cufnefs cf the law might be fulfilled in us. — Rom. x. 
 4, For Chrij} is the end of the law for rightecufnefs^ to 
 
 every 
 
Let. XII. explained and i-inScaled, 189 
 
 every one that beVteveth. "- 1 Cor. i. 3 o But of htm are 
 ye in ChriJ} Jefus^ who cf God is made unto us wifdom 
 and right e&itfntfs^ and fanBification^ arid redemption. — 
 2 Cor. V. 21. ''That we might be made the righteouf- 
 nefs of God in him, 
 
 i iright have added very many more texts of fcrip- 
 ture to the fame purpofe: but how can more be need- 
 ful to fatisfy any man, in the truth of our juflijica- 
 tion by the imputation ofChrifi's righteoufnef:^ who at- 
 tcPitively reads, and iraparciaily weighs thefe cited 
 texts, without prejudice againft the dofirine, cr a bias 
 to fome favourite fcheme ?--— Let it be confidered. 
 Mere we are expreily aiTared, that Chrift is the Lord 
 our righteoufnefs ; that it is by his righteoufnefs we ob- 
 tain leTiilTioa of fms ; that by his righteoufnefs God 
 13 the Jufiifier of him who believeth in Jefus ; that 
 by his righteoufnefs we have juftiiicaiiou of liFe ; and 
 by his obedience we are made righteous ; that by his 
 being (tmfor fin^ and condemaing fin, the righteouf- 
 nefs cf the law is fulfilled in us ; that he is-the end of 
 the la"jj for righteoufnefs to the believer ; that he is 
 of God made unto us righteoufnefs ; and we are made 
 the righteoufiefs of God in him. — -h it poflible, thac 
 the do£lrine i am pleading for, ihoukl be cxprelfed in 
 
 plainer and ftronger terms P The word impute ^ or 
 
 imputation^ is not indeed found in thefe texts ; but 
 ihe thing intended by it, is plaiijly found there. Let 
 that be allowed ; and 1 (hall raaiutaia no conrroverfy 
 
 with you about the meaning or ufe of a word, Let 
 
 it be allowed, That Chrift has fulfilled the righteouf- 
 nefs of the law for believers, that his righteoufnefs is 
 becaiT.e theirs, that they have thereby remiilioa of 
 ^L\i'^j arejuflihed before God, and made righrcous : 
 let thefe things be owned \ and it will not be of fo 
 great importance, whether you confent to the proprie- 
 ty of the word imputation^ in this cafe, or not. Now 
 thefe things you muft allow, or deny the very lan- 
 guage of the quoted tcxis : And by allowing thefe 
 
 ^ things 
 
ipo Imputed Righteoufnefs Let. XII. 
 
 thing?, you muft allow all that is intended by thofe 
 who plead for the tmputation of Chrift's righteouf- 
 ners.-"-But why mufl the word impute, or imputation, 
 be found fault with ? Be pleafed to read the fourth 
 chapter to the Romans, and obferve how often rigb- 
 tecufnejs is there faid to be imputed to them that be- 
 lieve. Though the rightecufnefs there faid to be im* 
 pouted, is not exprefly called the righteoufnefs of Chrijl ; 
 yet that is fully implied. For it was a righteoufnefs ^ 
 whereby Abraham was juftified. (ver. 2.) A righte- 
 cufnefs without ivorks. (ver. 6.) A righteoufnefs, by 
 which cur fins are covered, that the Lord will not im- 
 pute them. (ver. 6, 7 ) A righteoufnefs, by which God 
 is the Father of all them that believe, (ver. 11.) And 
 a righteoufnefs, through which Abraham had the pro- 
 mife, that he fhould he the heir of the world, (ver. 13.) 
 Now can any man pretend to a perfonal righteouf- 
 nefs, which all thefe characters are fairly applicable 
 to ^, Or can thefe chara£lers jaflly be applied to any 
 other, fave the righteoufnefs of Chrifl only ? 
 
 I hope, by this time, you are convinced, that the 
 fcripture is not a (tranger to the do61trine oi juflifica' 
 tion by the imputed righreoufnefs of ChriH:. I would 
 therefore (Sir) intreat you to confider, it is of infi- 
 nite confequence, that you yourfelf be not a ftrang'er 
 to (\\zi faith, by v/hich you may receive this righte- 
 oufnefs, may have this imputed to you, and may in vir- 
 tue of this bs accepted (your perfon and your fincere 
 performances) as righteous before Gcd, 
 
 But I have been too tedious in my anfwer to your 
 fiift objet^lioQ. 1 therefore hafien to confider what 
 you have farther to objecl againft this irnporrant truth. 
 " Your author (^you tell me) argues, that u filth 
 «« be imputed for righteoifmf, unto the judification of 
 " a finner, then Christ's obedience cannot be im- 
 ^* pured to that end, uuiefs our faith and Christ's 
 ^^ righteoufnefs be fuppofed to be the fc\me thing : 
 •^ Thar there is nothing thore evident, than ihzt faith 
 
 " (which 
 
Let. XII. eDcpiained and vindicated* 191 
 
 « (which is fo often faid to b^ imputed for right eoufnefs^ 
 « Kom. iv.) is properly our own perfonal righieouf! 
 " nefs: That the word faiiby (ni2Ti2) Cigni^tsfaitb- 
 ^'fuhefs^ as well as believing ; and includes evange- 
 " lical obedience in the nature of it : That God deals 
 " with us -AZ^mor at agents ; and imputes to us the righ- 
 " teoufnefs which we perfonally have, and not that 
 " which we perfonally have «o/." 
 
 I take this to be the mofl plauiible, and the mod 
 weighty objeiftion againO: the doftrine under confide- 
 ration, that has ever been made: And it therefore 
 deferves to be diflinflly taken notice of: I (hall ac- 
 cordingly endeavour to (hew, that iht faith, which is 
 imputed unto righteoufnefs (for fo, 1 thick, fliould 
 the words be rendered) does not in elude obedience in 
 the nature of it. I (hall proceed to prove, that the 
 faith which is /;w/>i//^^ to believers unto their juftifica- 
 iicn, is not their own perfonal righteoufnefs. And 
 then endeavour to make it evident, that if ^^«r ccn- 
 fruBion of thofe paiTages in Rom. iv. were granted 
 it would make nothing againfl the do<^rine of om^ juf. 
 tifcation by the imputed righteoufnefs of Chrifl , 
 ' I am firft to ftiew that the faith, which is imputed 
 unto righteoufnefs does not include obedience in the 
 nature of it ; confidering/^/V^ in its reference to iuf- 
 tifjcaticn, or (as fome exprefs rhemfelves) in its office 
 of jul}tfying.-"'YQv, though a true and lively /j//^ 
 has its influence in purifying the hearts and lives of 
 men, and producing obedience ; yet it is of the very 
 nature o^ faith ^ to exclude all opinion of merit in our- 
 itht^^ to refpeft the promife of God's mercy, and 
 ,^ dire6iiy fend us to Christ iox juflification and accep- 
 \ tance with God, through his merits and righteoufnefs. 
 So.tbatyi(/?//3% faith, as>6-.y, docs not include in its 
 
 nature, works of obedience. I need not ufe many 
 
 arguments to prove this : the apoflle having in the 
 piaineft and ilrongeft terms declared ir. It is the very 
 fcope and deliga of the apollle's argument in thi^ 
 
 fourth 
 
1^2 Imputed TdghUouJnefs Let. XI f. 
 
 fourth chapter to the Romans, to prove, that we are 
 jujlified by faith, without zvorku This was the arga- 
 menc of the preceding chapter ; which is confiriued 
 and iliuflrated in this, by the examples of Abrahaai 
 and David. For if Abraham was juflified by. works ^ 
 he htiih whereof to glory : but not before God. tor zvhat 
 faith the fcripture f Abraham believed God ; and it 
 was counted unto him for right eoufy\efs. Now to him 
 that worketh^ is the reward reckoned^ not of grace ^ but 
 of debt. But to him that zvorketh not, but belicveth on 
 him that jufljfieth the ungodly .^ his faith is counted far 
 right eoifnejs. Even as David alfo defcrihed the blefjed- 
 ricfs of the man, unto whom God impute th right eoufncfs^ 
 without works, Horn. v. 2, 6. 
 
 The Apoftie is here ufing a variety ofunanfwer- 
 able arguments, againll the dcif^rine I am now im- 
 pleading. He argues, that if Abraham's fai:h hid 
 included works of obedience in it, he would have had 
 whereof to glory. All works, all a£ls of obedience 
 whaifoever, are formally our ozvn, being done by our- 
 felves ; and therefore may be gloried of, as fuch : but 
 Abraham had not whereof to glory before God ; and 
 therefore Abraham's fai:h did not include works of 
 obedience ia the nature of it, confidering it as counted 
 to him for righteoufnefs.-" — He next (hews us, that if 
 we had the benefit oi juflifcation, as a reward, upon 
 the account of d.ny works, of any obedience w.batfo- 
 ever, the reward would not be o^ grace, but oi^^bt. 
 For by whatever law, by whatever covenant-tranfac- 
 tion, a revjard becomes due to any fort of works, or 
 obedience, it is however become du^ ; and may be 
 claimed as a dd't, upon the performance of fuch works, 
 or obedience. Whence it follows, that no fort of c- 
 bedience, either legal or evangelical, can be included 
 in the haturce of ^ij'^flifying faith, as fuch, if we are 
 juilified oi grace and not of debt.— -11^ fhev/s us, that 
 where faith is imputed, unto righteoufnefs, it is im- 
 puted to him that vjorketb not^ that doeth no works of 
 
 righte- 
 
Let. XII. explained {ind vindicated* 19I 
 
 right eoufnefs at all, dependeth'iipon none at all of hij 
 own doing, in order to his j unification : And there- 
 fore it cannot poilibly be, thai iiich faith has any fore 
 of works, any fort of obedience, included in the na- 
 ture of it, as it is ^jufii/ying failh. It jujlijies only 
 as it receiYes a divine gift, freely offered ; or in the 
 apoftle's language, as it hslteveth on him who juftijieth 
 the ungodly* Here is no room left for any evaiion* 
 After never fo m,any critical diflin6iions are made^ 
 Him that worketh not^ is him that ^v&rketh «f>/.-— He 
 moreover {hews us, that the/aith under confidcration 
 is a believing en him that jufUJies the ungodly : and 
 therefore cannot include evangelical obedience in the 
 nature of it : unlefs evangelical obedience, and unr 
 godlinefs^ be the fame thing.— -It is true, that a per- 
 fon when juflijied, or when exercifiog that faith 
 through which he is juftiiied, ceafes to be in his (late 
 and habitual courfe ungodly ; for be has ^ faith which 
 not only fends him to Christ for juftification, but 
 iox fan^ijicaticn too, and which not only embraces 
 the promife, but i\\q precept too, and is a vital a61:ive 
 principle o^ 2\\ obedience. But then there is no rao- 
 menr of time intervenes between his (late ol itngodlinefs 
 and his ////?//?ri7//<3«,—- He, farther (hews, that God 
 imputeth right eoufnefs^ for our juilificatioQ, 'without 
 works : And therefore obedience cannot be included 
 in the nature of j unifying faiih, as fuch ; unlefs ober 
 dienne be without works alfo.— -Here likewife the ex- 
 prelTions are flrong and pbin. There is no room for 
 (hift, or cavil. When all the irioit plaafible pretences 
 in the World arencade to avoid the force of thefe exf 
 preiTions, without works, is without works itill. • 
 
 How admirable does the pretence, which I aiiii>p* 
 pofing, appear, when the apoftle does with his avva 
 pen, in as flrong and pointed language as can be t^fed::, 
 .obviate the pretence, reje£l it, and confute it; and 
 that too, in the very context, upon which it is found- 
 ed*-^-! need -therefore offer no other, argumeats to 
 
 B b clear 
 
194 Imputed Righteoufnefs Let. XIL 
 
 clear this point : It \% cfFe£lualIy done to my hand by 
 the apoftle himfelf : And his reafoning ought to take 
 place againft all objedlions. Could we be juftified by 
 any fort of works or obedience, perfonally performed 
 by us, we fhould have whereof to glory. And were 
 our jujlificatxon a reward given on account of any 
 works of obedience of ours, it would be of debt and 
 not of grace. But both thefc things are inconfiftent 
 t«^irh God's gracious difpenfation towards us. Ke /;;z- 
 futeth rtghteoufnefs to him that worketh not ; Yltjuf- 
 tlfieth the ungodly ; He imputeth right eoujnefs without 
 'works ; And therefore the faithy which is imputed 
 unto right eoujnefs J does not, cannot, as fuch, include 
 any fort of obedience in the nature of it. 
 
 I proceed now to prove to you, that the faith 
 which is imputed to believers unto their jufification^ 
 is cot their own perfonal rtghteoufnefs. Ihis will 
 evidently appear, if you duly conlider thefe following 
 arguments. 
 
 That righteoufnefsy by which a finner hjujlifiedy is 
 the righteoufnejs of God. — 'Jhe righiecufnefs of God is 
 revealed from faith to faith, Rom. i. iyr--We are 
 made the rtghteoufnefs of God in him, 2 Cor. v. 2 f. — 
 ^he righteoufnefs of God, which is by faith of Jefus 
 Chrift^ unto ally and upon all them that believe. Rom. 
 iii. 22. — Now it cannot be true, that the nghteouf 
 tiefs of God i and our own mhtvtm perfonai righteouf- 
 nefs^ are the fame thing. — If it be pretended, that 
 faith is the gift of God, and as fuch it is the righte^ 
 mfnefs of God, the anfweris cafy. Faith^ confider- 
 cd in itfeir, as a principle, is ours fubjf£^ive)y, and 
 confidered in its excrcife, it is ours formally, or our 
 own perfonal aft ; and in that refpeft, fo far as it is 
 any righteoufnefs at all, it is our own perfonal righ- 
 teoufnefs : And therefore as it is our own perfonal 
 righteoufnefs, it can no more properly be faid to be 
 the righteoufnefs of God, than our breath can be 
 faid to be the breath of God, our words to be the 
 
 words 
 
Let. XII. explained and vindicated. 195 
 
 words of God, or our loco-motion to be the motioa 
 of God. For our power to breathe, to fpeak, or to 
 move, is as truly the gift ofGod^ as our power to be- 
 Iieve.---Befide9, all presences of this kind are utterly 
 excluded by the quoted texts. For \{ faith cannot 
 with any propriety be faid to be revealed from faith 
 to faith ; if we cannot with any propriety fay, that 
 faith is a righteoufnefs by faith of Jefus Chrifl ; thea 
 faith is not the righteoufnefs of God ^ by which we are 
 juftified : And therefore we cannot be jultified by 
 faithy as it is our own inherent perfonal righteouf- 
 nefs, and yet be juftified by the righteoufnefs of God. 
 
 Moreover, we are faid to be made righteous by the 
 obedience of Chrifl ^ Rom. v. 19. and to be juftified Dy 
 the blood of Chrt fly Rom. v. 9. — ^m faith as it is our 
 perfonal inherent righteoufnefs, is in no refpe£t the 
 obedience of Chrift, or the blood of Chriit : And 
 therefore/:////;, as it is our perfonal inhgrent righte- 
 oufnefs, can in no refpe6l be that righteoufnefs^ by 
 which we are juftified, or made righteous before God. 
 
 Furthermore, faith as it is our perfonal inherent 
 righteoufnefs, is our own : But the righteoufnefs by 
 which we are juftified, is not our own. Not having 
 my own righteoufnefs^ Phil. iii. 9. And therefore 
 faith^ as our perfonal inherent righteoufnefs, does 
 not juftify us before God. 
 
 1 will only add, \i faith ^ as it is our inherent per- 
 fonal righteoufnefs, cannot anfwer the demands of 
 the moral law ^ n cdsmoijuflify us, confiftently with 
 the perfections of the divine nature : but the former 
 is true, and therefore the latter. If there had been a 
 law given ^ which could have given life^ verily right e^ 
 oufnefs fhould have been by the law^ Gal. iii. 2 1. But 
 this was impoflible in the cafe of fallen man, as being 
 utterly inconfiftent with the divine perfections.—- -I 
 think, no man will pretend, that our perfonal inhe* 
 rent righteoufnefs can anfwer the demands ot the mO'^ 
 ral laiVy I Ihali therefore only cadeavour to fliew you, 
 B b 2 how 
 
^9^ I^riputed Rtghteoufnefs Let.XII* 
 
 how it is utterly inconfiftent with the divine per feSlicns^ 
 that ficners (hould be juftified by any nghfeoufnefs^ 
 which will cot anfwer the demands of the moral laiv. 
 
 It cannot be agreeable to the juftice of God, that 
 we (liould be juilified by any righteoulhefs, which 
 will not anfwer tbe dennands of the moral law. For 
 which reiifon, God j ending his own Son^ in the^Ukmefs 
 of finful flejh and for fin ^ condemned fin in thefief})^ that 
 the righteoufnefs of the law might be fulfilled inus.^ 
 Rom. viii. 3,4. It is by declaring Chrifi-s righteoufyiefs, 
 ^by which the demands of the moral law^xz fatisfied) 
 that God can be jufi^ and yet thejufltfier of him which 
 believeth in Jefus, Rom. iii. 26. — The glorious God 
 ju/lly gave us the law^ as the rule of our obedience ; 
 jufily required our perfeft conformity to it ; and/vy'?- 
 ly annexed tbe penalties to it in cafe of difobedience. 
 This law was founded upon, and flowed from the 
 juftice of the divine nature. Obedience to it was re- 
 quired, and the penalues of it were annexed, by the 
 re£loral j\i(l\ce of the great Governor of the woild. 
 And xhtjiiftue of God is now the fame that it was 
 when this law was firft given ; and with the fame in- 
 flexible fe?erity requires, that it h^ fulfilled^ and not 
 a title of it pafs away^ or be defiroyed. The fame 
 juftice^ which annexed the penaltie;?, mud be fatisfied 
 for the violation of the lawy in fuch manner as that 
 the honour of a righteous judge may be fecured, and 
 the penalty of the law fulfilled.— -Whence it follows, 
 that no perfonal inherent righteoufnefs of ours what- 
 foever can juftify us before God, confiftent with his 
 re^oral juftice ; becaufe it cannot anfwer the de- 
 mands ot the moral law. 
 
 It is altogether irapertlcent, to pretend, that Chrift 
 has procured eajier terms, than obedience to the latv 
 cf nature. And that our fincere obedience to the gofi 
 fel is now the condition of our juflificaiion. For the 
 -queftion ftill recurs, which way is the moral law ful- 
 filled ? Has Chrift fulfillad that for u% a»d in our 
 
 place 
 
Let. XII. explained and vindicated. ip7 
 
 place and (lead ; or has he not ? If he bas^ we then 
 have a better righteoufnefs, to plead lor our jaftih- 
 caiion, than any perfonal inherent righteoufnefs of 
 our own. But if he ha!ij,not, the law h:is ftill its full 
 challenges upon us (penal, as well as preceptive) not- 
 withdanding any righteoufnefs of our owa, and we 
 cannot be jaftified upon this bottom, confidently 
 with the governing juitice of God. 
 
 1 muft further obferve, it cannot be agreeable to 
 the holinefs of God, that finners fhould be juflified by 
 any righteoufnefs whatfoever, which doth not fully an- 
 fwer the demands of the moral laiv. The 7nGral laiv 
 is (as it were) a copy or tranfcript of the kolinefs of 
 God; and mud therefore be a perpetual and unalter- 
 able rule of righteoufnefs to man. There can dri^Slly 
 be no righteoufnefs, but by a compleac conformity to 
 this law: And hence none can, inconfident with 
 God's holinef?, be accepted by him as righteous, who 
 have not a full conformity to this original and only 
 rule of righteoufnefs, to plead in their favour. If 
 therefore, we can have no fuch perfe£l conformity lo 
 the moral laiVy to plead before God, on "account of 
 our own perfonal inherent righteoufnefs, or any o- 
 iher way, but on the account of the imputed righte- 
 oufnefs of Chr I ST only ; then faith^ as it is our owa 
 perfonal inherent righteoufnefs, cannot juftify us^ 
 confidently, with the rectoral holinefs of God. 
 
 I may add, it cannot be agreeable to the truth of 
 God, that we (liould be judified by any righteoufnefs, 
 which will not fully anfwer the demands of the moral 
 iavj. God has pronounced every one curfed, who 
 continues not in ad things^ wriffen in the book of the laztf^ 
 if therefore we have not a perfe^^c obedience to its pre- 
 cepts, not a full fatisfadion for the violation of ihero, 
 to plead in our favour, then either we mud lie under 
 the curfe, ex, God mud break his word. The latter 
 you dare not fuppofe : and the former is, in its aa- 
 lure., abfoluteiy inconfident with our judificatioji. 
 
 I knew 
 
ip8 Imputed Righteoufnefs Let. XII. 
 
 I know of but one anfwer, that can with any co- 
 lour of reafon be made to ihefe arguments : And that 
 is, that Christ's fulfilling the law for us is our le- 
 gal righteoufnefs ;* as freeing us from the rigorous 
 demands, and from the curfes of the moral law : But 
 that our faithy including fmcere obedience in its na- 
 ture, is our evangelical righteoufnefs, whereby we 
 ourfelves perfonaily fulfil the go/pel^ and are hereby 
 jujlified before God. According to this diftinflion, 
 Chrift's righteoufnefs is the matter or ground of our 
 juflification^ taken negatively^ as it lies in abfolving 
 us from thi curfe of the lawy and declaring our fms 
 forgiven : but our own righteoufnefs is the matter or 
 ground of our juftificaiion, confidered pofitively, as 
 it lies in pronouncing us righteous, and fo intitled to 
 the blejjing.'—'^o'^ the leaft that can be faid again ft 
 this notion, is, that it eclipfes the honour of Chrift, 
 as the Lord our righteoufnefs^ and leaves man whereof 
 to glory. —-^^i the confideraiion of this will of courfe 
 bring me to the laft thing I propofed in anfwer to your 
 objection. 
 
 If your own conftru£^ion of thefe pafTages in the 
 fourth chapter to the Romans were granted ; and 
 faithy a^ including evangelical obedience in it, is im- 
 puted to us for righteoufnefs^ yet this would make no- 
 thing againlt omv juflification by the imputed righteouf- 
 nefs of Christ. For allowing, ihzi faith be our 
 perfonal evangelical righteoufnefs ^ and that as fuch it 
 "wiWjuflify us, or render us acceptable to God, as far 
 as it goes, we mud yet have Christ's righteouf- 
 nefs i?uputed to usy orelfe lie under the curfe of the 
 moral lawy as I have already proved. 
 
 If faithy including fmcere obedience in it, be im- 
 puted to us for righteoufnefs y this our perfonal righ- 
 teoufnefs mud be imputed to us, not for what it is 
 not, but for what in truth it is, that is, an imperfed 
 righteoufnefs. God cannot judge that to be perfect, 
 which is really imperfe^ft. For his judgment ever is 
 
 accord- 
 
Let. XII. explained and vindicated. >9? 
 
 according to truth. And a weak, imperfe£t faith (as 
 that of the belt is) cannot conftitute a perfect rights- 
 oufne/s. ""Whence it follows, that we cannot oa ac- 
 count of this our perfonal righteoufnefs be effeflaally 
 and thoroughly juflified ; we cannot be perfeftly ac- 
 quitted from guilt and condemnation, we cannot be 
 entitled to compleat happinefs and eternal life, by vir- 
 tue of our own righteoufnefs : And therefore it is of 
 the lad neceflity, that we have fome other and better 
 righteoufnefs, even a perfect one, to plead ; or elfe 
 we muft periih eternally. — At lead we cannot at pre- 
 fent be juflified on the foot of our own righteoufnefs, 
 fo long at we are in this imperfeft ftate : but muft 
 wait iov juflijication of life^ as a diftant future benefit, 
 not to be received till we are made perfed in holinefs. 
 Whereas, by the whole current of Scripture it ap- 
 pears that jujlification is a prcfent benefit, taking 
 place in the life which now is. Believers have not a 
 mere promife,,.|hat ihty /hall be juflified : But fach 
 are in the raoft exprefs terms reprefented in Scripture 
 as already juflified, as a6lually fardoned aod made ac- 
 cepted in the beloved^ as pajfed from death to life^ and 
 re-inftated in God's fpecial favour, fo that there is 
 now no condemnation to tbem^ but they are now the 
 heirs of falvation. 
 
 Thus, Sir, I have given you fome of the reafons 
 I have agdinfl: your author's interpretation of thofe 
 paiTages in the fourth chapter to the Romans. Many 
 other arguments might be added, further to illuftrate 
 the truth ; and to refute all pretences of this kind. 
 But 1 am afraid 1 have been already too tedious ; aad 
 I hope, what is already faid may prove fuincient for 
 your fatisfa<5lion. 
 
 You defire me ** to give you a brief view of my 
 " fentiments of thofe paiTages ; and to ilaew you, in 
 ** what fenfe I underftand//^//^ to be imputed to us 
 ** for righteoufnefs. You tell me, that you cannot 
 {^ underftand how faith"* s being imputed to us for 
 
 [[ righteouf- 
 
2 CO imputed Right eou/nefs Let. XII. 
 
 *''• ri^bteoufnefs, can intend that Chrid^s right eou/nefs 
 ^' is imputed to us.'* 
 
 The common interpretation of thefe paffages by 
 our proteflant divines, from the beginning of the re- 
 formation, is, xhm faith is imputed for righteoufnefs, 
 not fabjediively, or as it is an ac^ of our own, and our 
 own perfonal righteoufnefs : but objectively, or as 
 it hath refpe6l to its obje£l, and apprehends the righ- 
 teoufnefs ofChrifl, That i?, 2.% faith is the band of 
 union between Chritf and the foul, and interefts us in 
 him, and his juftifying righteoufnefs, it is imputed to 
 us for righteoufnejs. Thus, it is the righteoufnefs of 
 fmthy as faith is the terra or mean of our interefl in 
 ChriR's righteoufnefs : And yet it is the righteoufnefs 
 of Chrid, as he was the immediate fubje(5l and author 
 of it, or as it was wrought out by him. --Our faith 
 is in a like manoer faid to be the faith of Jefus Chrifl 
 (Rom. iii. 22.) as Chrifl's righteoufnefs is here faid 
 to be the righteoufnefs of faith. Our faith is not 
 calkd the faith of ChrilT:, as it is his perfonal aft, 
 (Chrift does not believe for us) but as ic receives the 
 Lord Jefus Chrift, and gives us an interefl in him. 
 Nor is our faith^our lighteoufnefs, as it is our per- 
 fonal aci (our faith ha^ not fulfilled the law nor an- 
 fwered the demands of vindictive jujlice) but it is our 
 righteoufnefs as it interefls ui io what Chriil has dons 
 andfuffered for us, whereby the law is fulfilled, and 
 jujlice (atisfied. — In the former cafe, the ohjeft is put 
 for the aft : The faith of Chrift, for believing in 
 Chrift. — And there can no reaion be given, why 
 with the fame propriety, in the latter cafe, tire aft 
 may not be put for the objeft ; The rightcoufriefs of 
 faith, for righteoufnefs by or through faith: and 
 why faith may not be counted for the righteout'*nefs 
 obtained by believing. — It is remarkable, that the 
 apoille exprcfty fpeaks faith in this view, every wherd 
 eife beudefi this cootext : And therefore he qnght to 
 be here alfo vender ftood in this fenfe, to make his 
 
 doftriae 
 
Let. XIL explained and vindicated. 20 1 
 
 dG£irine confiflent,-— In this (cnk, /altb is our juftl- 
 fyJD' righttournefs, as a condemned malefaclor's ac- 
 ccf g his prince's pardon is his deliverance froii 
 q .ution : Or as a beggar's accepting an alms is hij 
 prefeaative from (tarving. As in thefe cafes it is not 
 ihe a£t of receiving but the benefit received, that is 
 the prefervation : So in that cafe it is not the a^ of 
 receiving Chrill, but the benefit received by faith, 
 that is the believer's righteoufnefs. 
 
 But " you cannot undenland how faltb^s being 
 " imputed to us for rigbteoufnefs, can intend thac 
 " Chrift's righteoufnefs is imputed 10 us."-— Well then, 
 let it be 6ven fuppofed, that faith is here taken fub- 
 j^e^rively; and that it w^s Abraham's faith hk\f, con- 
 iidered as an act of his own, that was imputed to him. 
 h may notwithitanding be fet in fuch a view, as will 
 i^cure the truth of the doftrine I am pleading for, if 
 the text be confidered, as it is in the original. His 
 faith was imputed t/nto righteoufnefs (eisaikaiostnhn) 
 That is, as he was reckoned, fudged or efleemed of 
 God to be a fcnnd believer, fo i\iQ faith which was 
 imputed or reckoned to him, was zmto rlghteoufnifs ; 
 was inOrumeotal to his attaining of righteoufnefs ; veas 
 the means, that by the righteoufnefs of one the free 
 gift came upon him^ unto jujlification of life ; or in o- 
 iher Words, was the jrieaus of his intereilin that righ- 
 feoufnefs ofChnf, by which he was juflified.— -In this 
 fenfe, the imputation refpefts hn faith : and intends 
 an approbation hud acknowledgement of it as true and 
 fincere, atid eifcdual to lis proper purpofes. He was 
 approved of God, as having a true and found faith, 
 a faith eifeftuaJ, as an applying means, unto righteouf- 
 nefs, and thereby un^o jujl'ification ; a faith, which 
 imerefted him in Chrift and his righteoufnefs, and 
 thereby iotitied him unto acceptance witii God, and 
 rternaUife.— -lie was judged to be fuch a believer 
 '3 to nave a right according to the terms of the cove- 
 kiaiit of grace, to have righteoufnefs imputed to him, 
 
 C 'c vjith- 
 
202 Imputed Righteoufnejs Let. XII. 
 
 tvithout ivorks^ as it is exprelTed ia ver. 6rh.— -Ac- 
 cording to this view of the cafe, imputation is confi- 
 der-ed in this context in both the fenfes, before ex- 
 plained. Abraham was reckoned or erteemed a true 
 believer: In confcquence whereof, a juflifying righ- 
 teoufnefs was imputed to him, even the tighteoufnefs 
 of God without the lavj, 
 
 1 think, 1 have before fojficiently proved to you 
 that we are juftificd by the righteoufnefs of Chrift re- 
 ceived by faith, and cannot be juftified by any perfon- 
 al inherent rigbteoufaefs of our own. This has beea 
 illuftrated from the nature of things, and confirmed 
 by full and plain Scripture-teflimony : and this upon 
 an impartial fearch and inquiry, I think, would ap- 
 pear to you to be the whole fcope and defiga of the 
 gofpel of Chrid.— -1 have now removed your great 
 difficulty out of the way, and fhdwn you how this 
 do61rine fo plainly taught every where elfe, may be 
 true in a full confidence with thofe texts,, which in 
 
 your apprehenfion feemed to make againft it. 1 
 
 would now propofe one method more, to confirm you 
 in the important truth under confideration ; and that, 
 if duly attended to, cannot fail. 
 
 Allow me. Sir, the freedom to advife you, that you 
 place yourfelf in the prefence of the infinitely great 
 and glorious God, and give yourfelf to meditation, 
 on fuch fubje6ls particularly as may tend to enlighten 
 and eftabliih you in the prefent troth. With this 
 view folemnly contemplate God's infmite juftice, his 
 infinite pu?ity and holinefs, his infinite abhorrence of 
 fm and finners, ef icc'ally as to be feen in the glafs of 
 Chrili's fufierings : Alfo contemplate your own (late 
 and moral charader, both by nature and pra£lice. 
 Contemplate the fiufal defeats of the bed works of 
 lighreoufnefs that ever you have done, the polluti- 
 ons mingled with the bed duties that ever you per- 
 formed. Contemplate the unbelief, which accom- 
 panied the highed adlings of faith you were ever capa- 
 ble 
 
Let* XII. explamed and vindicated, 203 
 
 ble of; the formality and hypocrify, which has mixed 
 with your devouteil prayers ; the defahory thoughts 
 and dead frames, which have acornpanied you to the 
 moft facred ordinances of God's houfe; the frequent 
 violations of the moft folema refolutions and covenant- 
 obligations by which you have bound your foul to the 
 Lord. And in a word, contemplate the greatnefs of 
 your fins, their vafl number and dreadful aggravati- 
 ons ; with the nothingnefs of your beft performances 
 and higheft attainments in religion ; how much you 
 
 have done againft God, and how little for him. 
 
 And then confider, what plea you have to make be- 
 fore this jnfinitely great, this abfolutely juft, this 
 perfectly pure and holy God, for juftification in his 
 
 fight, and acceptance with him. Will you plead 
 
 your afting 0^ faith in him and his promifes ? Ala?, 
 how will your prevailing unbelief fly in your face, 
 and put you to ftlence !— -Will you plead your per- 
 fonal obedience and works of right eoufnefs^ that you 
 have done I Alas, how will a vaft degree q^ fin and 
 unrighteotfnefs cover and confound you ! — Will you 
 plead your fincerity before God ? Bin what will you 
 do with thai Y>^GV^hnt Jormaiity and hyfocrfy^ which 
 your own confcience will accufe and convince you of! 
 ——Will not you be forced at Jait to cry out wirh 
 David,-— //"f/:?cwj Lord^ fhouldjl mark iniquity^ Lord^ 
 ivho fhall fland i and with Job,---- Behold^ I am vile! 
 Whatjhall I anfiver theef I will lay ?nine hand upon 
 my mouth. Once have I fpoken : but 1 will not anfiver ; 
 yea twice^ but I will proceed no further. — Will not 
 you then fee your necelTuy of a more per fe£i: righre- 
 oufnefs, to plead before God, than any perfonal in- 
 herent righteoufnefs of your own, to cover your 
 dreadful fmfulnefs and infinite defeds ; and to render 
 you acceptable to God, notwithftanding all the chal- 
 lenges, which the juftice, the holinefs, and the law 
 of God, together with your own confcience, have 
 againft you i Surely on due rclie^ion, you mud fee 
 C c 2 your- 
 
C04 3^^^ ^^'^^ Law of Grace Let. XIII, 
 
 yourfelf in perKhing neceiTity of Chrift, and| his righ- 
 teoufnefs, to recommend you to the divine favour. 
 
 Dear Sir, I intreat you to Gonfider in feafonj what 
 you mnfl cocfider iirft or laft : And let you and I be 
 now folemnly careful to lay our foundation fure, that 
 we may meet with comfort at the great trial, and re^ 
 ceiye the euge or our jadge, in that awful and great 
 day : Which is the prayer of, 
 
 S I R, 
 
 Your, &c. 
 
 LETTER XIIL 
 
 Wherein it is confidered, whether we are jujlified by 
 faith and obedience to the gofpel^ as a nexu laiv 
 cf grace. 
 
 Si r, 
 
 I CAN with greater encouragement ufe my en* 
 deavours to remove your difficulties ; and ro fa- 
 tisfy your defires, fmce *• you do not throw difHcQl- 
 •« ties either in your own way or in mine, out of any 
 ** conceived prejudice^ or from oflentation or wrang- 
 «< ling difpofuion : But from a fincere defire of build- 
 ** ing your hope upon the fare foundation laid in 
 ** Zion.^' Would all men a<^ from views fo worthy 
 of this great concern, it would be a likely means, 
 TiOt only to put an end to the prevaiiing confufions 
 among us : But to give a triumphant pvogrefs to the 
 truih ; and to eftabiilh men in the faith delivered to 
 the faints * 
 
 « You 
 
 I 
 
Let. XIU. examined and difpr&ve^, 20 j 
 
 " Tou have (yoa fay) been fcpfibly affec^red by 
 *' my iaft ; ^nd are fo fully convinced qf the danger 
 " of niirtakiog your way, that your are the more fo- 
 " licitous to be fet right ; and to have your remaiuicg 
 " difficulties removed : and therefore you intreat me 
 " to bear with you, while yoa propofe your [trongeft 
 " cbje£lioa againft the do&ine, I fuppofe to be of 
 " fo great importance. — Your author (you fay) tells 
 " you, that our bleiTed Saviour has purchafed for us 
 ** new and eajier conditions of life ; and in-^ead of the 
 ** fmlefs obedience required by the moral law, he has 
 *' now given us a neiv law of grace^ which only re- 
 *' quires /2///>, mihfincere obedience to the gofpel, as 
 ** the condition of our juftificatioa and acceptance with 
 ** God. — Whence it is a neceilary confequence, that 
 ** our juftification, or title to eternal life, depends noc 
 ** upon Christ's rigljteoufnefs imputed to us; but 
 *' upon cur fait J? ^ iDcludiDg fmcere obedience to ifee 
 ** gofpel, as the condition to which ic is pmnifedy and 
 " that as our obedience is imperfetl:^ fo our ftate of 
 *' juftification is /w/fr/f<f? alfo; and we (hall not be 
 ^^ perfedly juRified, tiirour obedience be perfedkd." 
 That 1 may diftinclly confider this cafe, I ihail en- 
 deavour in the firft place, to make fome proper in- 
 quiries and reflections upon this fcheme ; and offer 
 lome objedions againd it ; and then take notice of the 
 arguments which you have brought to fupport it. 
 
 I would fird inquire, where you find any thiag in 
 Scripture of our Saviour's purchafmg this new law of 
 grace^ whereby faith and fiocere obedience are made 
 the conditions of our j unification j? — ^Perhaps your 
 author is filent upon that head : and for my part, I 
 do not know that 1 have ever read any thing at all 
 about it, in the word of God. We read often, of 
 our blelTed Saviour's giving himfelf a ranfomfor us / 
 of bis being a propitiation for our fins ; of his being 
 the Lord our righteoufnefs y of his having brought in 
 €verlafling righteoufnefs / of his being the end of the 
 
 la%u 
 
2o6 The new Law of Grace Let. XIIL 
 
 law for righteoufnefsy unto every one that believeth ; and 
 of his hein(]^ of God made unto us wifdoniy and rii^ hie- 
 oufnefs^ and fancl'ificationy and redemption ; with ma- 
 ny other like repreientacions of his procuring a jufti- 
 fying righteoufnefs for us. But of his purchatlng this 
 new law of grace ^ not one word is to be found in the 
 fcriptures.- — May we not juftly fuppofe, that if this 
 fcheme were right, we Ihould have it plainly repre- 
 fented to us in the oracles of God ; and not be left to 
 grope in the dark, and to find out by far-fetcht con- 
 fequences, what is the foundation of our pradice and 
 hope ? — How vaft is the difFerence, between the one 
 and the other fide of this queflion ! On the one fide, 
 we have (or at lead we think we have) very numer- 
 ous, plain, exprefs fcripture authorities, for our juf- 
 
 tification by the righteoufnefs of Chrift. On the o- 
 
 iher fide, there is a deep filence throughout the whole 
 word of God, about any fur chafe of a new law^ fuch 
 a law of favourable terms ; and about thofe new con- 
 ditions of our ju/lif cation, thofe eafier terms, our faith 
 and fincere obedience. — This fcheme therefore may 
 be prefumed to be at bed but of human invention. 
 
 1 would further inquire. Whether in the nature 
 of things there can be -my jujlification at ail, upon fuch 
 
 conditions as you fpcak of ? I have ihewn you, that 
 
 juftification is always to be underffood of our being 
 efteemed, declared, manifeded, or pronounced righ- 
 teous. Now then, if our evangelical obedience be 
 imperfed^, we are (lill unrighteous, by our remaining 
 fin and difobedience againil this (imaginary) new law 
 of grace; and confequendy God cannot judge and 
 declare us righteous by virtue of our obedience. For 
 his judgment is according to truth, as I obferved to 
 
 you in my lad letter. Certain it is, that no man u- 
 
 pon earth is or can be perfe£lly fincere, perfectly be- 
 lieving, or perfectly obedient to the gofpel. His 
 defedis will be greater than his attainments, and his 
 difobedience will be greater than his obedience, un- 
 der 
 
Let. Xlir, examined and diffroved, 207^ 
 
 der his higheft improvements, as long as he lives. He 
 knows nothing of himfelf, that does not know this to 
 be fa£l. He mufl therefore ever be more unrighteous, 
 than righteous^ as long as he lives : And according- 
 ly he that can make no wrong judgment of things, 
 will judge and eiteem him to be as he is : fo that 
 the man muft live and die unjuftijied^ and appear ac 
 the bar of Chriil in the fame flate. 
 
 To fpeak of an imperfeB or defective ftate oi jufti- 
 . fication^ feems to be a mod: egregious trifling in this 
 awful concern. We either arejuftified, cr we are 
 not ; either God does prjonounce us righteous, or he 
 does nor. Now, if he does, we are free from guilt, 
 and fully accepted of him ; but if he^does not, we are 
 under guilr, and a fentence of condem.naiion. There 
 can be no medium, no middle flate between that of 
 
 lujlification and that of condemnation. However, 
 
 were it even granted, that we might be imperfectly 
 juifified, in proportion to our conformity to this fiip- 
 pofed new law, we mull at the bed live and die but 
 impsrfe6lly]\i^\hzd. ; and (as I before obferved) muft 
 appear at the bar of Chriil in the fame ftate in which 
 we die; and confeqiiemtly be but imperfecTiy jufti- 
 fied for ever, without fome further remedy be pro- 
 vided beyond the grave. Thus, this doftrine of jufti- 
 iicaiion upon the foot of perfonal obedience to a new 
 law, is better adapted to 2l popijb purgatory, than to 
 the protejiant profeiTion and hope. 
 
 I would again inquire. Whether it be pofiible in 
 the nature of things, that we may have any ftncere 
 obedience to this new law of grace, before we ^iVQiuf- 
 tijied ; and confcquently whether it is pofTible that 
 we may be juftlfied by fincere obedience, before we 
 have any a£ling of gracious fiacerity, or any true obe- 
 dience at all ^,'--'Fatth indeed does precede our jufti- 
 fication, in order of nature ; but not in. time. Trj-re 
 is no moment of time, wherein a man is a true belie-. 
 vc?r, and yet not juilifisd before God 5 and therefore, 
 
 there 
 
2o8 The new Law of Grace. Let. XIII. 
 
 there cannot be a moment of time for faith to be o- 
 peraiive, and bring forth the fruits of new obedience, 
 prior to our juiiification. — The righteoufnefs of God is 
 by faith of Jcfus Chrijl^ unto all and upon all them that 
 believe ; for there is no dtference, Rom. iii. 22. This 
 is the conilant language of the fcripture. We are juf- 
 tified by faith : and he that believeth^ is not condemned. 
 Therefore as there can be no condemned, no unjufti- 
 fied believer, at any time whatfcever,* nor any time 
 at all for cither legal or evangelical obedience be- 
 tween the firft a£t of faith and our paffing out of a 
 flate of condemnation into a flate of jujl'ifcation^ 
 hence our fmcere obedience mud be the confequence^ 
 and therefore cannot be the condition of our juftifi- 
 cation. 
 
 Befides, as there can be no fmcere obedience ante- 
 cedent to our interejl in Chrijl and union to him, it 
 hence appears that our fmcere obedience mud necef- 
 farily be the confequence oi onv piW^QZixow, and there- 
 fore cannot be the condition of it. I think, every 
 
 body will allow that man to be in ^juj^ifedd^ite, who 
 is intcrefted in Chrift, and united to him. Now, our 
 Lord himfelf aliures us, that we cannot bring forth 
 the fruits of new obedience, till we are united to him. 
 John XV. 4, 5. Abide in me^ and I in you. As the branch 
 cannot bear fruit of itfelf except it abide in the vine : 
 So no more canye^ except ye abide in me. He that abid- 
 etb in me, and I in hiviy the fame bringcth forth much 
 fruit : for without 7ne^ ye can do nothing. Or, as Ic 
 may be rendered. Severed from me^ ye can bear none^ 
 can bring forth no fruit at all ^. There cannot be 
 a greater folecifm, than to fpeak of a fmcerely obe- 
 dient chriftlefs finner j and therefore there cannot be 
 a greater inconfiflency, than for that to be the condi- 
 tion, of our juftification^ which is the fruit and effeft 
 of our intercft in Ghriii, and fo the confequecce of 
 our iuitified ftate. 
 • ^ Thefe 
 
 * Compare the orifiinaJ with John xx, 7' and Jhoi. iii* iz. 
 
Let.XIIL examined and dif proved, 209 
 
 Thefe, Sir, are fome of the many inconveniencies, 
 that attend this your fcheme ; which ooe would think • 
 ibould awakeu your attention, and make you look 
 weii about you, before you venture your eternal in- 
 lereft upon fuch an unfcriptural and inconfiftent foun« 
 dation. 
 
 I proceed now to offer fome other ohjeElions againli: 
 the doi^tfine jou proppfe. And her€*one obvious ex- 
 ception againd this do£lrine is, that \i perverts the go f- 
 pel of the grace ofGod^ and makes it properly and ftri£l- 
 iy a covenant of works, The condition of the cove- 
 nant of works was this ; The man that doth thep thingf 
 Jhall live by them^ Rom. x. 5. And the condition 06 
 our juflification, according to this new fcheme is this ; 
 The man that doth theje things (i. e. that performs 
 fmcere obedience to this new law of grace) Jhall livs 
 by them. Where then is the difference, between the 
 old covenant of works, and this new imaginary law 
 of grace ? What gave denomination to the covenant 
 of works, was, that it required works or obedience 
 as the condition of it. And doth not this pretended 
 new lawof grace require works orobedience asa cove- 
 nant-condition ; and doth not It therefore deferve the 
 denomination of a co^'enant of works, as much as the 
 other ^— If we run a parallel between the firil cove- 
 nant and this imaginary new law of grace, they will 
 be found in all things to agree, as a covenant of works. 
 Thus, the old covenant of works was a lavj with fanc- 
 lions, requiring obedience, as the matter of that righ- 
 teoufnefs^ by v^hich man was to be juftified. And 
 this imaginary new covenant is likewlfe ftiled a lavj^ 
 of grace, which requires fmcere obedience, as the 
 condition oi our juftiiicati-jD. Juftif cation, accord- 
 ing to the tenor of the old covenant of works, Vf2is of 
 debt : And thus it is likewife according to the tenoc 
 of this pretended new law of grace. An obligation 
 10 give a reward for fervice performed, makes it a 
 debt^ WjQVi the fervice being performed j and it can 
 
 D d bs 
 
a 10 The new Law of Grace Let. XIIL 
 
 be claimed as fuch, whatever proportion there is be- 
 tween the reward, and the fervice by which it be- 
 comes due. The old covenant of works, when it 
 
 cxa£led obedience, yet gave no new Jlrength ioi the 
 performance of it : And thus it is likewife in the pre- 
 fent cafe. For unlefs we are united to Chrijl, and in- 
 terefted in his nghteoufnefsy we can have no fecurity 
 of new fupphcs of grace and (trengtb as we need 
 them. "W hate ver pretences to gracious affiftanccj the 
 patrons of this new law of grace may make ; they do 
 not pretend, that God has by covenant fecured to us 
 frelh fupplies of grace, for perfevering obedience. — 
 According to the tenor of the c/^ covenant of works, 
 jufiijicatwn was fufpended, forfeited and loft, upon 
 the non-performance of the required obedience : And 
 jufl: thus it is likewife according to the tenor of this 
 
 pretended new law of grace. i muft therefore again 
 
 demand, wherein this new law does any way diifer 
 from a proper covenant of works f 
 
 If it be pretended, that the conditions of this new 
 covenant are much eafier than the conditions of the 
 old covenant of works; which required ^^r/a?, and 
 this but imperfed obedience, as the term ot our accep- 
 tance with God: Ianfwer,This fuppofal would nothing 
 alter the general nature of the covenant. Works are 
 works, obedience is obedience, whether perfe<fl or 
 imperfect. The condition of each covenant is works / 
 and works come into the very formal nature of each, 
 as they are covenants. And therefore how the one 
 can be either more or lefs a covenant of works, than 
 the other, 1 know not. Befides, it is a great miftake, 
 to fuppofe, that the conditions of this imaginary new 
 law or covenant are eaft^r, than the conditions of the 
 old covenant of works. The cafe is much otherwife. 
 He with whom the firit covenant was made, had fuf- 
 licient power and ability to fulfil all its conditions, and 
 fully to come up to all its demands. But fallen crea- 
 tures are utterly incapable to perform fincere, tfeough 
 
 imperfe^. 
 
Let. XIII. eicamined and difproved. 21 f 
 
 imperfect, obedience : they have naturally no fince- 
 riiy, no tnith in the inward parts, no principle of 
 new obedience ; nor does this pretended covenant 
 fupply them with any, as before obferved. And 
 therefore whatever pretences are made, that thefe 
 conditions are caficr, they are indeed rather harder 
 to be complied with, than the conditions of the firft 
 covenant. It is more difficult for a man without 
 legs to waii, than for a perfect vigorous lively maa 
 to run. 
 
 If it be further pretended, that this law of grace 
 differs from the covenant of works, in \\12x faith is, 
 according to this fcheme, made the principal condition 
 of the new covenant : This is but an empty pretencd« 
 Vox faith is here confidered but as an aft of obedience^ 
 and as being feminally or virtually all evangelical o- 
 bedience, including the fame in the nature of it ; fo 
 that i\i\s faith is nothing elfe but a conftitutive part 
 and aftive principle of the works required, and not 
 diftinft: from them in the office of juftifying. And 
 was not Adam as much obliged by the covenant of 
 Works, to 2l^ faith in the conditional promife of life, 
 and to fubjeft himfeif to the authority of the legiila- 
 
 lor, as we can be by this new law of grace P Let 
 
 the cafe therefore be looked upon in any view, in 
 every view ; and this pretended new law, or covenant, 
 of mild and favourable terms, will be found to be as 
 truly a covenant of ivorks^ as the firil: covenant, made 
 with x^dam. — There will indeed appear fome circum- 
 flantial differences, between that covehant and this. 
 For inftance, That covenant was appointed and en- 
 joined by God as a jovcreign : Whereas this (as is 
 pretended) v^'2i% purcbafed by the blood of Chrifl, and 
 
 is the law of a Mediator. That covenant admitted 
 
 no renovation, when violated : Bat this leaves room 
 for recovery^ upon condition of repentance and future 
 obedience, to fuch tranfgreflbrs, as do not happen 
 to die in the fad interval of unbelief and infincerity. 
 D d 2 Aud 
 
2 12 The new Law of Grace Let. XIII. 
 
 KvA that covenant required perfeSl ; This accepts of 
 
 2 w/>^r/><f? obedience. But thefe things are only cir- 
 
 cumltanccs ; and enter FiOt into the nature of a cove* 
 r.EDt condition. From whatever inducement God was 
 pleafed to propofe thefe conditions; whatever be the 
 confcquence cf their violation ; and whatever degree 
 of obedience be required in order to cur juflification ; 
 yet (according to this new divinity) fincere perfever- 
 ing obedience is the dated condition of each of thefe 
 covenants. This, and this only, was what rendered 
 the :firfl covenant a covenant of works ; And there- 
 fore when all the pretences are made, that can be 
 made, the fecond covenant, upon this fcheme, is as 
 flri£lly and properly a cov€Dant of worksy as the firft 
 "was. . 
 
 You feem to be aware of this confequence ; and 
 therefore demand of me, " Why it may not be fup- 
 ** pofed agreeable to the divine perfe<Sl:ioDS, to re- 
 ** quire of man a life of obedience now, proportion- 
 *' ed to his frefent abilities, as the condition of hisye^- 
 «' tification^ as well as to make with him a covenant 
 *^* of works at firft, proportioned to h'\s primitive ^ov/" 
 •* ers and capacities ?" To which I anjwer^ 
 
 1 have already ihewn you, that it is impolTible that 
 any covenant requiring yF/zr^r^ obedience^ as the condi- 
 tion of Ct\M jujTiJicationy can be proportioned to our 
 prefent abilities. For we have no natural ability for 
 any fincere obedience at all. We are dead in trefpaf- 
 fes and fins, Eph. ii. i. The carnal mind in us is en^ 
 mity agair^Jl God^ and is net fubjed to the law of God ; 
 neither indeed can he. Horn. viii. 7.--v-But this is what 
 1 may have further occafion to inculcate, before I 
 have finilhed this letter. 
 
 I would now only add, that x\\tfcriptures reprefent 
 tO'US an irreconcilable oppofition^ between our being 
 faved by -works^ and our being faved by the grace 
 revealed in the gofpel. I have (hewn you in my laft, 
 how ^lov^^y fcith and works are oppcfed to each c- 
 
 tbcr, 
 
Let, XIII. examined and di/proved. 213 
 
 iher, with refpeiH: to our juflfjication. And I iTiufi: 
 alfoobferve, that works :ind grace are in like manner 
 oppofed, as irreconcilably iRConriftent with each o- 
 
 ther, in this grand concern. And if hy grace ^ then 
 
 it is no more of works; otheruife grace ts no more grace » 
 But if it be of wofks, then it is no more grace ; other • 
 
 wifeivork is no more work. Rom. xi. 6. By grace are 
 
 ye faved through faith ;. and that not of yourf elves ^ it 
 is the gift of God, ISot of works ^ lefl any mayi fhould 
 
 hoafl, Eph, ii. B, 9. 'Now to him that worketh, is 
 
 the reward reckoned^ not of grace ^ hut of debt, Rom. 
 iv. 4.--"Here are the moft plain, cxprefs, and pe- 
 remptory declarations, that can be made in human 
 language, of the utter inconfiflency of works and 
 grace^ the innpofTibiliry of their concurring in the af- 
 fair of our juftificaiion and intereft ia God's facing 
 mercy. Whence it plainly appears, that we muft be 
 faved by grace alone; or by works alone. And if the 
 former, it niuft be by the firfl covenant of works. But 
 if the latter, then not by any works^ by no obedience 
 at all, as the condition of our jufiijicaticn and accep- 
 tance with God. 
 
 You have indeed undertaken to obviate all fuch 
 arguments againft your fcheme, by pretending that 
 " Where wor^j are reje£i^ed as having no band in our 
 ^^ juJJification, and as being inconfiftent with the grace 
 *« of the gofpel, it muft be /f'^^/ obedience which is 
 *^ there intended ; whereas, the obedience pleaded 
 ** for h evangelical. It is not fuppofed, that we are 
 " juflified by obedience to the moral law : but by 
 *' fincere obedience to the gofpel injtitutionP 
 
 But I intreat you to confider, that if we are indeed 
 juftified by fincere obedience to the gofpel, we muft 
 be juftified by the works of the law, by obedience 
 to the moral law ; and therefore not by the faith of 
 Chriil, as revealed in the gofpel. This appears evi« 
 dent from fuch confideraiions as thefe.— -The moral 
 law is the very rule and flandaid of all our obedience 
 
 to 
 
2 14 ^^^ ^^^ ^^^ of Grace Let. XIII, 
 
 to God ; If therefore we obtain juftificatloii by fiocere 
 obedience, we muft obtain it by a conformity to the 
 moral law, without which there can be no obedience 
 at all, and therefore no fmcere obedience. All the 
 duty and obedience which we can owe to God as 
 rational creatures, is comprized in that comprehenfive 
 fummary of the moral law, to love the Lord our God, wtth 
 all our hearty mind and Jlrength^ and to love our neighs 
 hour as our/elves : and there neither is, nor can be a- 
 ny obedience fmcere and acceptable to God, but what 
 Hows from this principle of love, the fource of all 
 practical conformity to the moral law. Befides the 
 gofpel doth ndt make void the law, as a rule of obedi- 
 ence; but ejlablifies it ; And therefore our jiiftifica- 
 tion by fmcerf^ obedience to the gofpel, is a juftifica- 
 tion by the deeds of the law^ or by a conformity to it 
 as the rule of life. It is no juft objeftion againll this, 
 that there are fome pofitive precepts in the gofpel, 
 which are not difcoverable by the light of nature, nor 
 diredlly required by the moral law : For though thefe 
 pofitive duties, fuch as receiving baptifra and the 
 Lord's fupper, and faith in Jefus Chrifl, the Media- 
 tor, confidered as an a(fl of obedience to a gofpel-com- 
 mand, be not dire£lly required, yet they are by ne- 
 ceiTary confequence enjoined in that fundamental fla- 
 tute of the moral law, Thoujhalt vjorjhip the Lord thy 
 Godi ajid him only ft)alt thou y^r^-^.-'-Moreover, our 
 Lord Jefus Chrifl vrought out the work of redemp- 
 tion for us, thot the righteovfnejs of the law might be 
 fulfilled in us ^ Rom. viii. 4. If therefore he wrought 
 out our redemption in order to procure juftificurion 
 for us on the condiiicD of fmcere obedience, then our 
 iincere obedience is ts. fulfilling the righteoufnefs of the 
 law in us; For it can no other way be fulfilled in us, 
 upon that fuppofal. This then 1 think is a plain cafe, 
 that we muft upon this fchevTie be juflified by the 
 works of the law, by a perfonal conformity to it, a^id 
 by our own fulfilling the righteoufnefs of it.™Here 
 
 13 
 
LaT. XIII. examined anS dif proved. 215 
 
 is no place for your diftin£^ion of legal and evangeli- 
 cal obedience. All obedience is legal when perform- 
 ed from legal motives and to a legal end, as it is if 
 performed in order to our obtaining jaftification and 
 acceptance with God, upon like conditions with thofe 
 propofed in the moral law j which I have already 
 ihewn to be the cafe before us, according to this 
 fcheme of a new law of grace. 
 
 Here it will therefore be proper to paufe a little, 
 and confider whether a depending upon fuch legal 
 obedience for a claim to God's favour, can be con- 
 fident with our falvation by the/aitb of ChriJ}^ as re- 
 vealed in the gofpel- — The apoflle is full and plain 
 upon this htz^.'—Therefore by the deeds of the law 
 Jhalt noflefh living be jujlijied in his fight. But now 
 the righteoufnefs without the law is manifefl^ being wit* 
 neffed by the law and the prophets, Rom. iii. 20, 21. 
 — Knowing that a man is not juftifad by the works of 
 the laWy but by the faith of Jefus Chrift^ even we have 
 believed in Jefus Chrift^ that we might be juflijied by 
 the faith of Chrift^ and not by the works of the law: 
 for by the works of the law fhall no fiefh be juflifud. 
 Gal. ii. \6.""Biit Ifrael which followed after the law 
 of rigjiteoufnefs, hath not attained to the law of righte- 
 ou/nefs. Wherefore f Becaufe they fought it^ not by 
 faiths but as it were by the works of the law, Rom. ix, 
 31, 32.- — And be found in him, 7iot having mine own 
 righteoufnefs, which is of the law : But that which is 
 through the faith of Ckrifl, the righteoufnefs which is 
 of God by faith, Phil. iii. 9. 
 
 But you have another anfwer to make to fuch texts 
 as thefe, which are fo Itrcngly pointed againft any 
 dcpendance upon legal obedience. " There are fome 
 " (you tell me) who plead, that the legal obedience, 
 " or the works of the law, which the apoftie oppofes 
 " to the grace and faith of the gofpel, intends no 
 " more, than a conformity to the ceremonial law ; 
 " and in ihat view of the cafr, ihofe te.^ts of Scrio- 
 
2\6 The new Law of Grace Let. Xllf. 
 
 " tare, wherein fuch legality is condemned, are no 
 *' ways' confiftent with, or oppofite to, the dodrine 
 *• you are pleading for." 
 
 1 thought, I had fully obviated this obje<rtion, in 
 one of my lor mt^: iefters to you, wbereia I endeavour- 
 ed to fet before you the apoille's fcope and defign ia 
 his epiflle to the Romans, efpecially in th^ feventh 
 chapter: And if you will review that letter with pro- 
 per attention, 1 think, you will find fufEcieci matter 
 of fatisfadion. — It is (Irange, that any man who has 
 ever read that epiilie to the Romans, wherein the cafe 
 before us is fo dillindiy confidered, can efpoufe fuch 
 a trifling pretence, as this to me moil evidently is. — 
 The apoille there fpeaks of a iaztf, by which tbe 
 doers (fuppofmg there were 2Siy) /hall be juflified be- 
 fore Gc<i(chap. ii. 13.) of a law^ which the Gentiles 
 may (in part, at lead) difcover by the light of nature ; 
 and thereby be in fome meafure a law to them/elves, 
 (ver. 14.) But can any man pretend, that we could 
 be juftified before God by an obfervalice of the cere- 
 vwnial law f or that the Gentiles, without revelation, 
 could have under (lood the ceremonial law^ fo as to 
 have been a law to ihemfeives I — The apoitle is there 
 treating of a law, by which both Jews and Gentiles 
 are all under fin ; and by which they had the know- 
 ledge of fin, (Chap. iii. 9, 20. and vii. 7.) But could 
 the Gentiles be under fin, or have the knowledge of 
 fin by the ceremonial law, which was no law to them ? 
 How then could they be capable: of any tranfgreffion 
 of it ? — The apoille there treats of a law, whereby 
 every mouth /hall be flopped ; and all the world become 
 guilty before God : and a law which is ejlablifhed by 
 faith. (Chap. iii. f 9, 3 i) Neither of which can in any 
 "fenfe be true of the ceremonial law. — The apoftie 
 infiances io moral precepts, as belonging to the law, 
 which he treats of. (Chap. ii. 21, 22, and vii. 7.) 
 Theapoftle exemplifies the works o/the laWy of which 
 he treats, in the cafe of Abraham (chap, iy.) who 
 
 lived 
 
Let.XIIL e>:armned and difproved, 217 
 
 lived hundreds of years before the exhibition of the 
 ceremonial lavy : and therefore they could not be the 
 works of the ceremonial law, that are there oppofed 
 10 faith.""\ may add, the apoftle treats of a law, to 
 which the believing Romans had been married (chap, 
 vii. 4.) A laWy the righteoufnefs of which inuft be ful- 
 filed in us, (Chap. viii. 4.) A law^ according to 
 which the man that doth thefe things, flj all live by them. 
 (Chap. X. 5. Gal. iii. 12.) A law, which iftkeuncir- 
 cumcifwn keep the righleoTAjnefi of\ his uncircumcifion Jhcill 
 be counted for circwncjfwn (Chap ii. 26.) A lazv which 
 worketh wrath. (Chap. iv. 15.) And a law by which 
 we are under the curfeoffin* (Gal. iii. 10.) None of 
 which characters are properly applicable to the cere- 
 monial law.— -Upon the whole then it is evident, even 
 to demonflration, that it is the moral lazv^ of which 
 he concludes y that a man isjujlifedbyfaith without the 
 works of the law ; that a man is not jujiified by the 
 works of the law, but by the faith ofjefus Chrift : And 
 if righteoufnefs come by the law, then Chrifl is dead in 
 "■^'ain. In a word all dependance for jndification upon 
 any works, either of the ceremoaial or moral law, is 
 directly oppofice to the grace of the gofpel, and to 
 the way of falvation by the faith of Jefus Chriil. 
 
 Bat you tell me, that " if it be allowed to be the 
 " works of the moral law, to which the apoftle refers, 
 ** it moft imply an apprehenfion and vain iraaginatioa 
 " of a perf€<^ conformity to that law. And that the 
 " apoflle only condemned the hope of thole, who 
 '* ijT^agJned that they had merited falvation, by their 
 " perfe<5^ obedience to the moral law.'^ 
 
 This (if poiTible) is a nrare trifling pretence than 
 the former, for which there is not the lead (hadow 
 of a foundation.-'»-The Jews and jadaizing Chridi- 
 ans, koew^ themfelves to be finners. They had the 
 Bible, which every where taught them their imperfe«^ 
 and iiniul (bte. — Their contioual expiatory facriiices, 
 their laying their fms upon the head of the fcape- 
 
 £. c coat. 
 
2 i8 The new Law of Grace Let. XIIL 
 
 goat^ their annual confefling themfelves Tinners on the 
 tlay of atonement, with all their legal purifications, 
 were continual monitors to them of the imperfe£i:ion 
 of their obedience. And as this was the cafe of 
 the Jews, "we may more (Irongly conclude, that the 
 Gentiles newly converted from their devil- worfliip, 
 could make no fucli pretence.— -So that had the apof- 
 tle only difputed againft this pretence, he had only 
 contended with his own fiiadow. He condemns our 
 dependance upon the works of the law ; and is not 
 our imperfefl: obedience, as truly the works of the 
 law, as pcrfe^ obedience could be ^. Can it be fup- 
 pofed,' that depending upon perfe£i: obedience, which 
 fulfills the law, will condemn us : but that to depend 
 upon imperfe£l: obedience, which does not fulfil the 
 law, will not condemn us in the fight of God ! 
 
 Indeed, Sir, I cannot but companionate the cafe 
 of thofe men, who by fo many artful ihifts and evafi- 
 ons are putting fome glofs or other upon fach nu- 
 merous, clear, and plain texts of Scripture, to make 
 them confident with their beloved fchemes ; and per- 
 haps to keep their confciences eafy, io a dependance 
 upon their own obedience for their juiliiication. — But 
 I have been too long upon this head. I muft there- 
 fore more briefly mention feme other jufl prejudices 
 againft this fcheme. 
 
 Another exception then to this fcheme is, that it 
 is inconfiftent with, and repugnant to, the various re- 
 prefentations which the Scriptures give us of the re' 
 de7nptwn by Christ, and of the method in which 
 our falvation is wrought out by him. — He was made 
 io be fin for us^ who knew no fin ^ that we might he made 
 the right eoufnefs of G^d in him. 2 Cor. v. 21. He his 
 own felf bare our fins^ in his own body on the tree. 
 I Pet. ii. 24. Now how can it in any fenfe whatfo- 
 ever be pofiibly true, that our Lord Jefus Chrift was 
 made fin for us, unlefs it be underftood in the impu- 
 tative fenfe f* Or, that he bare our fins in his own body^ 
 
 if 
 
Let. Xllf. examined and difproved, 219 
 
 if he only undertook ro purchafe for us a grant of 
 pardon and reconciliation with God, upon the con- 
 dition of our fincere obedience ; and unlefs our fins 
 v/eve imfuted to him ^-'- He is Hkevvife faid to give 
 his life a ranfomfor us^ Mat. xx. 28. And caa pri- 
 foners be faid to be ranfomed out of their enemy's 
 hands, who are only put under advantages to work 
 out their own liberty and deliverance ? Upon the pay- 
 ment of a ranfom, the confenting captive is immedi- 
 ately releafed ; and as the prophet exprelTes it with 
 refpeft to the cafe before us, Liberty is proclaimed to 
 the captives, — He is moreover reprefented as an a- 
 tonement for our fms ; and an atonement which believ- 
 ers have adually received. By whom we have receive 
 ed i\iQ atonement. Rom. v. 11. And can divine juf- 
 tice be atoned for our fins, and we not freely acquitted 
 and juftified :* Can we have received the atonement by 
 faith, when it yet depends upon our future conduft, 
 and upon our fincere obedience, whether we (hall 
 ever receive the benefit of it ? — He is alfo reprefent- 
 ed, as having redeemed us from the curfe of the law, 
 being made a curfe for us. Gal. iii. 13. And how can 
 it with any propriety be faid, that believers are ac- 
 tually redeemed from the curfe ^ v/hen they arc ft ill un- 
 der the curie, and mull: connaae fo until by a courfe 
 of fincere perfevering obedience, they get themfelves 
 acquitted and juflified ? Or how could our blelled 
 Saviour be made a curfe for us^ when neither our guik 
 was imputed to him ; nor his fuff^rings were imputed 
 to us? He might indeed upon this fuppofal be faid ro 
 fufFer for our advantai^e and benefit : but he could 
 not be inade a curfe for uSy in our (lead, when no 
 curfe due to us was laid upon him : nor we freed 
 from any curfe by his fufferings, without procu'-ing 
 our deliverance by our owm fincere perfevering obe- 
 dience. — He is like wife reprefented as our fure^y, 
 Afurety of a better tefiament, Heb. vii. 22. And has 
 xlitfurety paid the debt ; but the bond not cancelled, 
 E e 2 nor 
 
220 The new Lariv of Grace ' Let. Xlll. 
 
 Dor the debtor releafed from payment ? Does divine 
 juflice demand the payment of the debt in order to 
 /atisfa£tion, and the performance of the conditions in 
 order to out jujlijic at ion ^ of both ihc furety and the 
 principal debtor ? — He is moreover reprefented as 
 the Lord cur ri^htecujnefs, Jer. xxiii 6. And ii 
 faid to be made oj God unto us wxjdom^ and rtghteouf- 
 7iefs^ and fand'ijicatmi, and redemption, i Cor. i. 31. 
 Me is cur feace^ Eph. ii. 14. But I know not how 
 Chrifi: can be curs for any of thefe purpofes, unlefs 
 upon our receiving him by faith, thefe benefits are 
 with him freely given us, a£lually imputed or impart- 
 ed to us, and we confidered as veiled with them, and 
 partakers of them. For inflance, can Chrift be our 
 lighteonfnefs ; and we, Dotwithfianding, have no 
 righteoafnefs that will juilify us before God, till we 
 have wrought out a righteoufnefs of our own, by a 
 perfevering courfe of fmcere obedience ? Can lie be 
 cur peace ; and we not be at peace with God upon 
 cur faiih in him, until! by a courfe oi fmcere obedi- 
 ence we are juftified and interefted in the divine fav- 
 our ? — -The lime would fail me, (houid 1 parncularly 
 jnfift upon all the various reprefentations of Ch r i s t's 
 redemttion in Scripture ; and (hew they are all dir^i^fl:- 
 ly repugnant to this fcheme of yours, i flaall there- 
 iore meniion but an inflance or two more ; and then 
 fubmit it to your own ferious refledlion. We are faid 
 to he ju[}ijied by his blood ; and reconciled to God by his 
 death, Rom. v. 9, 10. But can we be judified by his 
 bloody and yet jafiified by our own obedience ! Are we 
 reconciled to God by the death of ChrijJ^ and yet not 
 reconciled to God, but by a continual progrefs of oar 
 own obedience ! Dare you. Sir, adventure to attri- 
 bute that to your own obedience^ which is attributed 
 by the Spirit of God to the blood and death of Chrift. 
 But perhaps you will make the fame remarks upon 
 ■what I have now offered, as you did upon my iaft, 
 and tell me, that ** Your author does indeed fuppofe 
 
 *^ fome 
 
Let. Xlll. examined and di/proved, J2 2i 
 
 " fome ccnd'ti'tons of our intereft in the benefits pro- 
 " cured by Clirift for us ; and do not ihey who are 
 ** of the other fide of the queftion alfo fuppofe our 
 .** intereft therein to be CGnditionaif Do not ihey 
 " fuppofe /jzV/j to be the condition of our intercil in 
 *' Chrift, and all the benefits he has purchafcd for 
 " us ? Where then is the difference ? VsThy is a con- 
 '' ditional intereft in the benefits purchafed by Chrift, 
 *' fo very offecfive in the one fcheme ; and fo inno- 
 " cent and inoffenfive in the other ? 
 
 In anfwer to this, you mud allow me the freedom 
 to tell you, that this plea takes its rife ftom a very 
 great inattention to the fabjedl before us. You know, 
 Sir, that I have in my former letters^ largely and par- 
 ticularly (hewn you, that/<2z>/t7 is no otherwife a con- 
 dition of our intereft in Cbrift, and the benefits of his 
 rcdempiion, than a beggar's receiving an aims is a 
 condition of his having the benefit of it ; or than a 
 condemned malefactor's accepting a free pardoa is th(i 
 condition of his reprieve from execution, and reftora- 
 lion to his prince's favour. And is there no differ- 
 ence between partaking of ^free gifty on no other 
 condition than a thankful acceptance ; and haviug the 
 offer of a favour on the condition of long contioued 
 fervkesj of very difficult and uncertain pei formaoce ? 
 
 is there no difference between expe£lingyw//^/Vtf- 
 
 tion from no riohieoufnefs of our own, but oniy trom 
 the right eoujnefs of Chrift re^e'ved by fairh ; and our 
 luppofing this a'one aa infvfficient foundation of con- 
 fidence, and therefore looking to fome rtghteoufnefs 
 of our own as the condition of our acceptance with 
 
 God? The difference is jufl as grear^ as be:weea 
 
 any other contradictory propofuions. Upon the one 
 fuppofal, Ciirift himfclf has performed ail the pro- 
 per conditions of owi jufiification^ and freely bellows 
 the benefit, on our grateful acceptance : Whereas 
 upon the other fuppofal, Chrift has not performed 
 the condition of our jufiiJicatiQn^ but only procured 
 
 for 
 
2 22 7he new Law of Grace Let. XIII. 
 
 for us the privilege to perform them ourfelves. Upon 
 the one fuppofal, we 2iXtjuJ}ified on account of ChrilPs 
 obedience: but on the other fuppofal, we -^xtjujli' 
 fed on the account of our own oberlience.— -Upon the 
 one fuppoial, Chrifl has merited juftification for us 
 without works ; but upon the other fuppofal, he has 
 merited juftiftcation for us hy our works.-— -k-vA in 
 fine, Upon the one fuppofal, the firft aft of faviug 
 faith gives an immediate and continuing intereft in 
 the favour of God : But upon the other fuppofal, 
 faiih is but the introdnftion of that life of fiacere o- 
 bedience^ which is properly the condition of our ob- 
 taining and enjoying the divine favour. 
 
 Sir, It belongs now to you, ferioufly and imparti- 
 ally to reflect and confider, which opinion is mod 
 likely to be true ; Whether, that which renounces 
 all confidence in thefitjl:fy and propofes no condition 
 oi jujificat'ion^ but our hearty approbation and accep- 
 tance cf, and dependance upon the Lord Jefus Chrifl: 
 alone, as the way wherein the glory of the righte- 
 oufnefs, wifdom, love and mercy of God is exalted, 
 and fmful man juilly debafed,aDd brought to the foot 
 of an infinite Sovereign : Or, that opinion, which 
 denies this honour to the Redeemer's merits and to 
 fovereign grace^ and propofes our own performances 
 and attainments, as conditions oi o\m juftification and 
 
 acceptance with God. I have now been (hewing 
 
 you, that the former is the fcripture reprefencaiicn 
 of the cafe : And raethinks, any one that has had a 
 juft and fenfible difcovery of his own depravity and 
 fpiritual impotence, mull; know by experience that it 
 is the only way, in which he can entertain comforta- 
 ble expeftations of fafety and happinefs. 
 
 Another objedion againil this opinion is, that it is 
 deftrudive of f radical religion^ lubverhve lo a life of 
 
 true hoUnefs, Whatever feutiments we entertain, 
 
 and whatever principles we efpoufe, we mu(l yet 
 xemembcr, that without holinefs no manfimllfee the 
 
 Lord; 
 
Let. XIII. examined and diffroved. 223 
 
 Lord ; and he that hath this hope in him^ purifeth 
 himjelf as he is pure. The dodnne of Chrift is, in all 
 its parts, a doctrine according to godlinefs. If it there- 
 fore appears, upon an impartial examination of this 
 cafe, that thefe principles of your author are incon- 
 fiftent with, and repugnant to that holinefs, which is 
 a necefTary qualification for the kingdom of heaven, 
 there can no other argument be wanting againfl: this 
 fcheme, to convince us, that it cannot be agreeable 
 to him, who gave hinifelf for us^ that he might redeem 
 us from all iniquity, and purify unto himfelf a peculiar 
 people^ zealous of good wor/^j.— -But leii 1 be mifun- 
 derflood, and expofed to your cenfure for uncharita- 
 blenefs, I would premife, that I cannot but hope, 
 that there are fome who adhere to thefe principles, 
 whofe hearts are founder than their heads ; and who 
 are truly holy in body and fpirit, by a dependance 
 very different from their profejfion. This is what may 
 be reafonably hoped, not only from the exemplary 
 lives of fome who embrace thefe tenets, but from 
 their /r^y^rj, of a truly evangelical ftrain, which we 
 ought to fuppofe the language of their hearts^ and 
 which we ought to hope will find audience with God, 
 notwithflanding the error of their judgments. I mud 
 nevertbelefs infift upon it, that fuch cannot be truly 
 holy^ whofe hearts and lives are comformable to the 
 
 principles I am oppofmg. Not all their religious 
 
 pcrpofes, promifes, refolutions, reformations, not all 
 their failings, external mortifications, macerations of 
 ' their bodies, vows, meditations, prayers, and other 
 endeavours they may ufe, can be produ£iive of hoii- 
 nefsjupon thefe principles. Men may by fuch means 
 put fome reftraint upon their corruptions, that they may 
 in a Havifh manner perform fome hypocritical duties, 
 and thereby may quiet their confciences, obtain a re- 
 putation amongd men, and entertain hopes of hea- 
 ven : But they mud yet remain ftrangers to any true 
 love to God, delight ia him, and conformity of heart 
 
 aDd 
 
224 ^s new Law of Grace Let. XIIT. 
 
 and afFe£lions to bini ; wherein 'the effence of holi^ 
 
 nefs confiils. This will appear, from fuch conlide- 
 
 raiions as there.- — It is an incoateftible truth, that we 
 cannot be holy, before we have a principle of holi- 
 nefs : that we cannot perform vital aftions, without 
 a fource and principle of life.-— It is equally certain, 
 that we naturally have not this principle of fpiritual 
 life : But the imagination of marHs heart is evil from 
 his youthy only evil continually, — It is alfo certain, that 
 faith in Chrift is contemporary with (though in order 
 of nature it flows from and is fucceffive to) the firft 
 principle of fpiritual life ; and it is from our union to 
 Chrifl by faith, that we^erive from him fupplies of 
 grace and ftreugth, and that the whole progrefs of 
 holinefs is carried on in the foul -—It is therefore ne- 
 ceffary, that we be firft united to Chrid the head of 
 influences and fountain of all holinefs, and fo be habi- 
 tually alive toGody before we can adlually live to God^ 
 as 1 haveobferved before. All our attainments in re- 
 ligion without a vital principle within, will be but 
 as a carcafe without breath ; or as ftreams from a 
 corrupt fountain.-— VJ hence it follows, that they who 
 are looking tofmcere obedience ^ov jujlificationi mud 
 be ftrangers to true holinefs ; they not having firft 
 committed their fouls to Chrifl^ depended upon him 
 alone for righteoufnefs and jirength^ and thereby ob- 
 tained fupplies of grace for a life of holinefs, from 
 that only fountain of life.—To {ctkjufllfcation from 
 om fandification^ is to invert the order and method 
 of our falvation ; it is to produce the caufe from the 
 cffeft, to fetch the fountain from the llreams. We 
 mud firft by a new living principle be enabled to a£t 
 faith in Chrift, to receive him, and thereby be unit- 
 ed to him, and be juflifi^^d in the fight of God: o- 
 therwife all our religious and moral duties will be 
 vain, a facrifice without a heart, mere legal or flavilh 
 performances, that have nothing of true holinefs m 
 them. We muft be created in Cbrijl; Jefus unto good 
 
 tuorksj 
 
Let, XIII. examined and difprovsd. 225 
 
 works ^ if we would ualk in them, Eph. li. lo. We 
 mud be renewed in the ffirit of our inind^ if we would 
 put on the ne%v man^ which ajter God is created in 
 rightcovfnejs and true hdincfs., Eph. iv. 23, 24. We 
 mud be quickened together with him. Col. ii. 13. We 
 •^vc/andtfed through the ofe ring of the body of Jefus 
 Chnft^ once for all, Heb, x. 10. It is of Chrifl's ful- 
 ncfs^ that we all receive ^ even grace for grace, John i. 
 16. And as the branch cannot bear fruit of itfelf ex- 
 cept it abide in the vine, 720 more can zve, except ws 
 abide in Chrift, John xv. 4, 
 
 Moreover, I think, it will be readily allowed, that 
 vre cannor live a life of holinefs^ while we remain chil- 
 dren and fervants o^ fin and Satan. It mud alfo be al- 
 lowed, that the wholeworld of mackind are either the 
 children of Qod^ or the children of the Devil, This 
 didribuiion divides the whole hunian race, i John 
 iii. 10.— -.-Now ihen, if we are the children of God, 
 we are already in zjuftified Rate ; and therefore can- 
 not depend upon our lincere obedience for our juf 
 tification : But if ihe children of ihe devil, we can- 
 nor be holy^ whatever pretences to fincere obedience 
 
 we may make. Ku unjuftifed child of God, or a 
 
 holy child of ihe devil, are each of them the greateft 
 Jolecifm, that can be thought of.—- We become chil- 
 dren of God by the far^e means, by which we are juf- 
 tified. We are jufttfied by faith, Kora. iii. 24. And 
 y;e are children o) God by faith in Chrift Jefus, Gal. 
 iri. 26. Bat all they which have not this faith, and 
 are not thereby become the children of God, and 
 juPj'fied in his fight, are fo blinded by the god of this 
 worlds that they ?.re utterly uncapable, in "their pre- 
 fent ftate, of a life of true holincfs. The god of this 
 world hath blinded the minds of them which believe 
 not ; left the light of the glorious gofpel of Chrift, %uha 
 ts the image of God. Jkould flme unto thenu 2 Cor, 
 iv. 4. 
 
 I jpay 
 
22 6 The new Law of Grace Let. XIII. 
 
 I may add to this, that the natural difpofition of 
 every one, while v/ithcut an intereft in Chriit and ia 
 an uYijuftlfied^'^xz^ is utterly repugnant to, and incon- 
 llftent with a life of hoUnefs, The character and Hate 
 of all fuch is, that they <Lvt/ervants of fitly and free 
 from righteoiifnefs^ Rem. vi. 17, 20. They are dead 
 in trefpajfes and fins, Eph. ii. i. They are after the 
 flejhy and mind the things ofthef.efh. Rom. viii. 5. 
 Their carnal mind is enmity to God ; and if notfub- 
 jecl to the law of God, neither indeed can be, Rom. viii. 
 7. This is the cafe of every man, while in a natural 
 flate ; a cafe, which can never be remedied, until 
 the lazv of the fpirit of life, in Chrift Jefus, make us 
 free from the law of fin and death. Rom. viii. 2.- — 
 And 1 even appeal to yourfelf to determine, whether 
 life and death, light and darknefs, God and Belial, 
 cannot as well be reconciled, as thefe charaders 
 made confident with a life of holinefs. It is there- 
 fore evident, that we can have no fmcere obedience un- 
 til we 2iVQ juftijied ; and that we cannot live a holy 
 life, while we depend upon xincere obedience ioT juf 
 tif cation. 
 
 I will only fubjoin, that we may not expe<5l the 
 renewing and fanclifying influences of the Spirit of 
 Chrift, while we depend upon our own fmcere obedi- 
 ence {qx juftification. He has indeed made us graci- 
 ous promifes, that if we receive him, we (hall have 
 the privilege to become the children of God, and if we 
 truft in him, we /hall never be afhamed.- — But we mufl 
 expeft no better, than lo follow after the law of righ' 
 tecufnefs, and not attain to it, if wefeek it not by faith, 
 but as it were by the zoorks of the law. Rora. ix. 31, 
 32. 1 have already ihcwn you, Chrift did not un- 
 dertake oar redeirption to the end that he might af- 
 fill us in working out a nghteoufnefs of our own, for 
 our juilification j nor may we expert any faving grace 
 from him, until we depend xx^on him alone to do all 
 in us and for us. When he is of God made unto us 
 
 ^ rwh' 
 
Let. XIII. examined and dif proved, 227 
 
 rjghteoufnefs^ through faith, we may then, but not 
 till then, eKpe£l from him the fapply of the Spirit, 
 
 for progreffive fanclijicatlcn and redemption. They 
 
 may rejoice in Chrift Jefus (and none but they) wha 
 
 have no confidence in the flejh. Look (Sir) through 
 
 the whole Bible, and fee if you can any where find 
 encouragement to expeft a progrefs of quickning and 
 fan£lifying influences from Chrift^' without an interefi: 
 in him, or dependance upon him ; and while repair- 
 ing to your own perfonal obedience as your refuge 
 and hope.- — In fine, as you can have no principle of 
 holinefs in yourfelf, but are under the influence of 
 fm and Satan, and under the power of aflfe^tions and 
 difpofitions utterly inconliflent with true holinefs, fo 
 are you without any grounded expeftations of the 
 divine influences to renew and fandify you, while 
 you are building upon this falfe foundation ; I mean, 
 while you are doing fo pradically, as well as fpecu- 
 latively. 
 
 I cannot but hope, Sir, notwithdanding your pre- 
 fent wavering and unfetiled pofl:ure, you have had 
 fome experience, of the truth of what I am now fet- 
 
 ting before you, in your own foal. Look back and 
 
 confider, how often you have found all your felf-righ- 
 teous refolutions, felf-confident promifes, and endea- 
 vours in your own flrength, to mortify your corrup- 
 tions, and to m.aintain a defer, walk with God, too 
 weak a foundation to build upon, and how infufEcient 
 they have been to produce that new obedietiCe, which 
 you have purpofed and expt^led : But how often 
 you have found, on the contrary, that an humble 
 and chearful dependance upon Chrift for r/^/j/^^r^^^ 
 andftrengthy has invigorated your foul in your fpiri- 
 
 tual progrefs. How often have you found a legal 
 
 frame has dipt the wings of your devotion ; while a 
 believing dependance upon the riches of God's infi- 
 nite mercy in Chrift, has enabled you to mount up with 
 wings as the eagle ^ to run and ?iot be weary ^ to n/aik 
 
 F f 2 and 
 
2 28 The new Law of Grace Let. ZIII. 
 
 and not fault ! Refie<^ upon your owd experience; 
 
 snd ccrJider how often you have found, that even the 
 rcTtraints of the law, when you have ac^ed upon no 
 higher motive, have rather irritated and (trengthened 
 ihofe corruptions, which you have endeavoured to 
 incriify : How often you have found, that nothing 
 hm faith in Chrift, and a reiihziog fenfe of the Joze 
 cf God in him^ could give you the vi<^ory, engage 
 your heart to the fervice of God, and make the ways 
 of holinefs pleafant and delightful to you.— -Thefe- 
 things are the common experience of the children of 
 God \ and a {landing evidence to them, of the truth, 
 v/hich I am reprefenting to you. 
 
 Have patience with me, while I mention one ex- 
 cefticn mere to the fcheme you have propofed, which 
 is, that this doctrine is highly deflnidrSe to the com- 
 fort of a life of reh'gion ; and fubverfive of thatjVjy 
 Viudi peace ^ which may be found in believing.-' — I'he 
 fcripiures inform us, that the ways cj ivifdom are luays 
 of fieafantriefs^ and all her paths at s peace ; and ex- 
 hort us to rejoice evermore^ to rejoice in Chifl Jefus, 
 without confidence in thefltfJo, This was one end of 
 Chrifi's coming into the world, that we might ferve 
 him without fear ^ in tight eoufnefs and holinefs htfore 
 him ail the days of our life. They who are juflifud 
 by faith ^ have fe ace with God; and ^lov^^A rejoice in 
 
 hope cf his glory. This, ilje Calviiiid principles, or 
 
 (it you will allow me the exprefhon) theycr//»/<j/r^ prin^ 
 ciples lay a good foundation for. Ti ut: fcriptural joy 
 is the joy cf faith. We may have flrong, confolation^ 
 IV ho have fled for refuge^ to lay hold on the hope fct be- 
 fore us. We knovj whom we have trujledy that he is 
 ai?le to keep that which we have committed to him^ a- 
 gainfl that day, Tho' cur frames may be very muta- 
 L)ie, Jefus Chrifl is the fume ^yefler day ^ to-day^ and for 
 ever. In whom^ thd^ now zvefee him not^ yet believinq^ 
 nue rejoice. He has undertaken for us ; He will never 
 Uave us mr for fake us ; and therefore we may holdfafl 
 
 cur 
 
Let. XIII. exa?iuned and drffroi-ed, 229 
 
 cur zonjidence unto the end. The more chearfully and 
 firmly we truft in kim^ the more foali we increafe \\\ 
 hoVineJs and in comfort ; and the more fure' will be the 
 foundation of our eternal hope. This the fcripjure 
 teaches; this our own experience confirais ; we may 
 
 therefore go on cur way rejoicing, But now let ns 
 
 look on the other fide of the quedioo. 
 
 We depend upon our fincere obedience for juftifica- 
 tion ; But, alas ! how iiiali we kcow, whether we 
 have any gracious fp/cerity^ or not ? We have yet ma- 
 ny corruptions reniaining, great defeifls in our duties, 
 frequent violations of our good purpofes and defigos : 
 And the doubt, is, can thefe things be confident v/ith 
 fincerity f Our confciences upbraid us, that v/e do not 
 do what we cany in our endeavours after fmcere obe- 
 dience. And hence what a dreadful perplexity, what 
 diffidence, darknefs, and legal terrors, mud every 
 ferious perfon be thrown into, by thefe principles ? 
 Here is no place (as upon the other principles) to 
 commit this cafe alfo to Chrift^ and in a way of chear- 
 ful dependance and diligence to t^^t£i grace andy7;z- 
 cerity from hi?n : for, upon thefe principles, we mult 
 be w^ell riiTured of our a£lual fiucerity^ before we can 
 look to Chrifl for acceptance. And therefore there 
 is no place for comfort, or for quiet, but from a care- 
 lefs inadvertency.— -However, fuppofiog we may find 
 fome fatisfying evidence of cur fincerity, at ccrpin 
 feafons, under fpecial reformations and enlargements^ 
 what will become of our hopes, when a contrary frame 
 prevails? Can we then fiatter ourfclves wiih om\ fin- 
 cerity f Muft not our hope^ and fears keep pace 
 with our frames; and cur whole life be a dreadful 
 fluctuating between both, with refpc6t to the infinite 
 eternal concern before us ? And is not this, to be 
 called to the fpirit of bondage again to fear ? 
 
 What room can there be upon this plan, for the 
 fpirit of adoption ! How can the Spirit witnefs vjith 
 fiur fpirits^ that we ate the children of God? How can 
 
 ' we 
 
230 The new Law of Grace Let. XIII. 
 
 we experience the feaiings of the holy Spirit ; or tlie 
 earne ft of our future inheritance f How can we have 
 the full afjurance of hope? or how can we make our 
 calling and eleElion fure? — We mufl: upon thofe prin- 
 ciples give up all pretenfions to ihefe glorious com- 
 forts, benefits, and privileges of the children of 
 God, while our hope is built upon this precarious 
 foundation, and depends upon the doubtful and un- 
 certain performance of perfevering fmcere obedience. 
 — Let us fuppofe the bed which can be fuppofed, 
 that we fliould m^ke a comforting and encouraging 
 progrcfs in a life of fiocere obedience ; yet how do 
 we yet know, but death may feize us in an unguarded 
 hour J and find us actually playing the hypocrite ? In 
 this cafe, what will become of all our religious duties 
 and all our hopes P And , what will become of our 
 fouls to all eternity ?— I muft confefs. Sir, I could 
 fee nothing before me but horror and defpair, if I 
 had no better foundation of confidence and hope to- 
 wards God, than my own righteoufnefs. 
 
 Every experienced Chriftian muft acknowledge, 
 that the chief comfort of a religious life flows from 
 the lively adtings of love to God in Chrifl. But how 
 can there be the comfort of love ^ when at the beft we 
 are in an awful fufpence, whether God be our friend, 
 or our enemy ? — What grounds of horror (inftead of 
 the pleafmg exercife of love) muft we constantly ex- 
 perience, while we are afraid we have an infinite 
 
 enem.y to deal with ? What Grangers, in this cafe, 
 
 muft we be to the joy, which flows from a refrefti- 
 ing view, that this Gcd is cur God, and will be our 
 guide even unto deaths and our portion for ever ? How 
 unacquainted muft we be with the fublime pleafures 
 of communion with God, while we approach his pre- 
 ience under fuch an uncertain profpeft of his favour, 
 and under grounds for prevailing fear of an eternal 
 
 feparation from him? And what aggravates the 
 
 cafe is, that this DOt only now is, but mult continue 
 
 10 
 
Let. XIII. examined and difproved, 231 
 
 to be our dark and difconfolate circumftance, as long 
 as we live, if we remain under the governing influ- 
 ence of thefe principles I am impleading. 
 
 I may add to this, that a chearful progrefs in all 
 goffel-holinefs is neceffary to our true comfort and 
 happinefs, while we are here in this vale of tears. In 
 keeping of God^s commands there is great reward. This 
 is our rejoicings the teflimony of our confctences^ that in 
 ftmplicity and godly fmcerity^ not by flefhly wifdom^ hut 
 by the grace of Gody we have had our converjation in 
 the world' — But I have ftiewn you already, that this 
 fcheme, I am oppofiog, affords no principle of new 
 obedience, allows no foundation for a comfortable 
 progrefs in the divine life. Here is no certainty of 
 forgivenefs to be obtained : And therefore no delight- 
 ful incentive to the mcriification of our lufts and cor- 
 ruptions.-— Upon this plan, we are in perpetual dan- 
 ger ot the curfe of the law^ on account of our defefls ; 
 and there is therefore no room for that pleafure, 
 which would otherwife be found in running the way 
 of God^s commands. — Here can be no affured confi- 
 dence in the divine ojft fiance or acceptance^ no abfo- 
 luce afliacce in the riches of God's free grace ia 
 Chrift : And therefore nothing to melt the heart and 
 confcience into loye and fubje^lion ; nothing to en- 
 flame our affections and fill us with gratitude to God 
 for hhJfiYig us wiih all fpiritual hlejfings^ in heavenly 
 things in Chrift Jefiu ; Nothing to excite us to live 
 to the praife cf the glory of his grace^ wherein he hath 
 made us accepted in the beloved.'—ThQ principles of 
 the fcheme you propofe, 2xq flavifh ; and the obedi- 
 ence muft be of the fame kind wich the principles from 
 whence it flows. And confequently we mu(t be utter 
 fl rangers to that love, delight and faiisfaftion, which 
 children might iind in the fervice of their heavenly 
 Father, fo long as our obedience is thus excited from 
 fear and conilraint ; or at bcft only from fuch uncer- 
 tain hopes, as wholly depend upon our own righte- 
 
 oufncfs 
 
232 7he new Laxo of Grace Let. XIII. 
 
 oufnefs, as the condition of acceptance with God. — 
 BlelTed be Ged, the gofpel teaches us a more pleafant 
 and delightful religion, ih^ Jervice of love^ and the 
 obedience of faith ^ which is truly its own reward. 
 
 And now. Sir, fuffer me fornerhing freely to ex- 
 port ul ate with yoQ on this fuhjeci:. Do not you know, 
 that the do£lrine which you and your author plead 
 for, is (fubfbntialiy) the fame with the popifli doc- 
 trine upon the head of remiffion of (ins, and accep- 
 tance with God ; and that this very doftrine was otfe 
 of the greateft occafions of our glorious reformation 
 from popery.^ R,ead, Sir, the many elaborate treatif- 
 es written by our fiiTt reformers, and you will find this 
 do^rine fet in its proper light. You will find all your 
 author's cavils, (hifts and evafions juftly expofed'; ail 
 his arguments diftinc^lyanrwered ; and the dangerous 
 error ftript of ail plaufible drefs, with which it now 
 again makes its appearance. You will find, that the 
 doclrine 0^ juflification was efleemed by all our excel- 
 lent reformers, as well as by Luther, Articulus Jlantis 
 vfl cadentis ecclefid:, the ariicle by which the church 
 muft either Rand or fa^l.-— And ihail we again build 
 up thofe things, which' that glonous army of martyrs 
 deftroyed ^. Shall we again revive popery in one oF 
 its mofi: confidcrable branches ? Is not this to open 
 the door to other popifh delufions and pra6lical errors, 
 as penances, pilgrimagesj a monaflick life, cselibacy, 
 and other aufterities, to fupply the defeifis of our fm- 
 cere obedience, and patch up a righteoufnefs of our 
 own to juftify us ^. 1 wifh there were not too much 
 occafion given for this apprehenfion, by fome in the 
 prefent times, who would fain be reputed Protef- 
 tants ^.—You will perhaps think me too fevere in this 
 difcourfe, but fear ch into the caufe^ as I have done, 
 and you will find it other vvife. 
 
 And 
 
 * See for iDflaoce^ Mr. Law's Chrilhan Perre<^ion, and ferious 
 call. Books, that would be defeiveJly e^eemsd and prized, were 
 ii not for this popilh taint. 
 
L E T . XI IL examined and dlfprci^ed. 233 
 
 And why mud this hydra be digged cut of its 
 prave, arid revived ? What advantage can be hoped 
 icr by this (cheme ? Were this doftrine true, will not 
 fincere obedience, done from a principle of fpiritual 
 life and holinefs, and a dependance upon Chrift alone, 
 to do all in us and for us, and to recommend us to 
 the divine favour, be accepted of God, as well, as if 
 it had been done in our own JJretigthy and with a view 
 to ejlabti/h our own righteoufnefs f Will Chrift rejeft 
 us at iaft, for doing too much honour to his infinite 
 merit, and to the rich and free grace of God in hinji P 
 --What if you. (hould find your reafoning falfe and 
 deceitful, when it comes to the great trial? Dare you 
 venture your eternity upon it, that in this cafe you can 
 130? be deceived ?-- If the reformation in general, and 
 the mod excellent men for learning, fagacity and piety, 
 that the reformed churches could ever boaft of, 
 lliould be found on the fide of truth at the day of 
 judgment, in determining, that we cannot htjujlijied 
 on the foot of a moderated covenant of works ^ or the 
 eajy terms you plead for, what will become of all 
 ibofe, v/ho have built their eternal hope on that 
 fouadatioa ; not only nptionally, I mean, but prac- 
 tically \ 
 
 Eiit i have outgone my intended limits; and (hall 
 therefore only add (after my hearty prayers, that 
 your hope may be built upon a fare foundation) — « 
 lam with great refpe<5t, 
 
 Sir, 
 
 g LETTER 
 
[ ^34 ] 
 
 LETTER XIV, 
 
 Wherein the notion of a firjl jujlification by faith j 
 and a fecondary jiijlification by fincere obedience, 
 is difcujfed and confuted, 
 
 S I R, 
 
 YOU muft conclude, 1 have fpent my time bm 
 idly, if I lliould yet be " unacquainted with 
 ** your author's meaning ; and not fully underfland, 
 ** in what fenfe be fuppofes our fincere obedience to 
 " be the condition of ourjuftification/' — It is fcarcely 
 poflible, that he fliould with any appearance of piau- 
 fibility offer any thing new in defence of thefe princi- 
 ples, or that has not been often advanced, and often 
 refuted, long before either you or I were born. — 
 And in particular, what you now propofe, is but the 
 old popifh dodlrioe new vampt ; which has been re- 
 peatedly anfwered by all our old Proteftant writers. 
 
 You tell me, " Your author acknowledges, that 
 *' our juftification is hy faith alone; that is, God ac- 
 *' cepts us as being meet probationers for falvation, 
 " upon our hearty affent to the truth of the gofpel, 
 *' and our being heartily willing to take Chrift's yoke 
 *' upon us, and obey him : And this is the juftificatioa 
 *« of which the apoftle Paul fpeaks, that it is by faith 
 ** ivithout the works of the law. — But our fecondary 
 <« juitification, or continued title to the favour of God, 
 *' is by our -works^ or by a courfe of fincere obedi- 
 «' cnce to the gofpel. Of this the apoftle Jame§ fpeaks, 
 ** when he teils us, that a man is juflified by works ^ 
 •' and not by faith onlyP 
 
 Sir, You cannot be infenfible, that this plea is ut- 
 terly incontiftent with the evafions before offered. We 
 are therefore now to hear no more of your former 
 
 dif- 
 
Let. XIV. Firjl andfecondafy Juftificationy Scc. 235 
 
 di{lin£lions, that the apoftle Paui refers to legal and 
 not evangelical ivorksy when he excludes all works 
 from having anj^ part in our juftification. We are to 
 hear no more of the apoftle's referring to the ceremo- 
 tiial law, when he oppofes the law to grace, and tells 
 us, that if righteoufnefs come by the law^ then Chrifl 
 is dead in vain.-—You now acknowledge, that the 
 jujlijicatimy of which the apoftle Paul fpeaks, is by 
 faith alone.'—'AW other pleas for the fcheme, which 
 1 oppofe, muft confequentiy be given up; and it 
 muft be put upon this fingle iffue. — 1 (hall now there- 
 fore proceed to confider, whether this foundation will 
 bear the weight, which you are putting upon it. 
 
 It is worthy of confiderati»n, that there is nothing 
 of this new diftin^lion, of a fir ft and zfecondary juf- 
 tification, to be found in the Scriptures. I look up- 
 on it as an arbitrary diftin6lion, coined to ferve a 
 purpofe, and to help out a tottering fcheme, which 
 could no otherwife be fupported.-— Theapoftle Paul, 
 it is true fpeaks of ouv jujlification in one refpe£l, and 
 the apoftle James in another, as I have formerly ob- 
 ferved to you : But each of them retain one invari- 
 able view of their fubjeft, and continue the fame idea 
 oi iht jujlification about which they treat. There is 
 not a word fpoken by either of them, of 2ifirjl and 
 fecondy of an original and additional yi(/?//^f 5^/^-^. In- 
 deed, the Scriptures know nothing at aii of this dif- 
 tin£lion. The children of God learn nothing of it 
 from their own experience. And you muft pardon 
 me. Sir, if I muft demand fome belter foundation of 
 my eternal hope, than the fuhtile inventions of filch 
 men, who would eftablifti and vindicate their princi- 
 ples by new and unfcriptural doftrines of religion, 
 which have no foundation at all, but their own teem- 
 ing imagination. This is the common fource of all 
 the errors, which obtain among us. Men of learning 
 and parts, fufficiently apprehenfive of their own ca- 
 pacities, inftcad of an humble fubje^ing their reafon 
 G g 2 to 
 
7^6 Firjl andfeccndary Jufifjication Let. XIV. 
 
 the wifdom of God in his word, are the firfi: for form- 
 ing y2/^f;;2^j, which appear to them raoft reafonable ; 
 thefe they take for principles ; And thea they mud 
 force fome conftru^lioa or other upon the mod: op- 
 pofite texts of Scripture, and invent fome arbitrary 
 diftinelions, to obviate the diiFicukies, that lie in their 
 way, — This is plainly the cafe before us. it does 
 not look reafonable to the Papifts, to the Socinians, 
 to the Arminians, and to the Neonomians, that our 
 obedience ihould be wholly excluded a part in our juf- 
 tiiicatioD. It is true, the Scripture does in muhitudes 
 of moft plain and faraihar expreiiions, in the mofl ex- 
 prefsand flrongeft language, utterly exclude it. But 
 there muft be one unnatural tonftruElion^ or another, 
 forced upon thefe texts of Scripture, to make them 
 coJ^fident with i\\t\vfcheme ; which they take for a 
 fofiulatwn^ whatever is faid in the Scripture to the 
 cootrary.--' ^-When this refuge fails, the prefenc dif- 
 tindion is coined, to fupport the fmking caufe. It 
 were a fuiiicient anfwer to all thefe pretences, to fay, 
 l^he foolijhnefs of God h wifer than men^ and the weak- 
 nefs of God is Jlronger than men. And he that feemeth 
 to he wife in this worlds let him become a fool, that he 
 may be wife. 
 
 But i have this further obje^hon againlt the diflinc^ 
 tion you mention, tha^ it is not only a human device, 
 without any appearance of Scripture-'Warrant ; but 
 is utterly incorfiflent with the Scripture-dociriQe of 
 jufiification, — There is fo much afcribed, in the Scrip- 
 ture, to what they call o\m firfl jufJficaticrij as leaves 
 no poiTible room for ^Lfecond—i have obferved fome- 
 thing of this to you, upon another occafion, in a \ox- 
 jner letter J and you muft hear with me, if you here 
 meet with fome repetition, in order to fet the pre- 
 fenc cafe in a true and proper light. — By virtue of 
 the righieoufnefj imputed to us and received through 
 faith, we have a free pardon of all our fms. Rom. iv. 
 5, 65 7, fo birntbAt w&rketb not^ but belisveth on him 
 
 thai; 
 
Let. XIV, a groundlefs and arbitrary dijlindion, 237 
 
 that juflifeth the ungodly^ bis fahh is counted for ri^h. 
 tecu/ne/s. Evert as David alfodcfcribsth the bltjjednefs 
 of the man unto whom Gcd i'mputeth right ecu fnefs with- 
 out zoorksy faying^ blejjed are they ivhcfe iniquitits are 
 forgiven; and wh»fe fiiis are covered. Ble^ed is the 
 ?nan to whom the Lord will net i?npute fin^-'-By virtue 
 oF this jullificatioa we are freed from the wrath of 
 ^ God, and adlually reconciled to him. Rom. v. 9, 10, 
 Mtah 7nore then being juflijied by his bloody we fJjall 
 be faved from wrath through him. For if when we 
 were enemies^ we were reconciled to God by the death of 
 his Son : much more being reconciled^ we f hall be faved 
 by his life, — By this juftificatioQ we are mads righte- 
 ous in the fight of God. Rom. v. 18, 19. By the 
 righteoufnefs of one, the free gift came upon all men un- 
 to ju/Iification of life. For as by one man^s drfcbedie^ce^ 
 7nany were jnade finners ; fo by the obedience of one f hall 
 many be made righteous. — By this jiilliiicMiion, we 
 have the adoption of children. John i. 12. As many 
 as received him^ to them gave he power to become the 
 fons of God : even to them that believe on his name. — - 
 B"^ this jaftification, we have the fpirit of adoption, 
 peace with God, and a joyful profpe^ of our eternal 
 inheritance. R.om. v. i, i. therefore being jujlified by 
 faith^ we have peace with God through our Lord J^fus 
 Cbrifl. — and rejoice in hope of the glory of God.—- Bj 
 this juftification, we are laacSlified, and receive need- 
 ed fupplies of grace. Hcb x. 10 by the which will we 
 are fantlified^ through the o^ering of the body of Jefks 
 Cbrifl once for all. Rom. v, 17, For if by one mans 
 offence^ death reigned by one ; much more they who re^ 
 ceive abundance ofgrme^ and of the gift of right eoufnefs^ 
 fhali reign in lije^ by one Jefus Chnfl.—By this jiiili- 
 fication, we are lecnred of perfeverance in grace, a- 
 gainft ail charges, accufations, perfecutions, and ma- 
 lignant endeavours of hell and earth to the contrary, 
 Rom. viii. 3^,35. Who f hall lay any thing to the charge 
 ^fQod'seUaf it is God that juflifeth.^-Who jhall 
 
 Jeperate 
 
2^8 Firjl and fecondary Jufltjication L e t . XI V. 
 
 feperafe us from the love of Chrijl f Shall tribulation^ 
 er dijlrefsy or ferfecutioUy or famine^ or nakednefs^ or 
 pertly or fwordf— 'And in a word, by this jaftificati- 
 on, we are entitled to, and (hall finally be pofTeffed of, 
 eternal glory. — Rom. viii. 30. Who?n he juftifiedy them 
 he alfo glorified. — 
 
 And now, Sir, what is there left for ^ owx fecon^ 
 dary ]w{(\{\z2X\QX\ to do? We have God himfelf, par-| 
 don, peace, with all the benefits, comforts, and pri- 
 vileges of the children of God in this life, and eternal 
 glory hereafter, beftowed upon us, or made over to 
 us, in confeqiience of what you call the firfl juftifi- 
 cation. Yonv fecondary juftificacion murt therefore be 
 a mere imaginary thing, an unaccountable fi6lion : 
 which hath as little foundation in the nature of things, 
 as it has in the word of God. 
 
 ' I may add to this, that our continuance in a juftifi- 
 ed ftate is by the fame means^ by which we were firfl 
 
 juftified. It is true, believers- (as well as others) 
 
 are daily finning, in thought, word, and deed : And 
 there may therefore appear fbme difficulty in conceiv- 
 ing, how our once being juftified by faith, can fecure 
 to us a remifiion o{ future fins. It cannot be fuppof- 
 cd, that our fins are actually pardoned, before they 
 are committed ; or our guilt cancelled, before it was 
 contrafted. How then can one fingle j unification (land 
 us in fiead, through a future fcene of fin and guilt, 
 and intitle us to eternal glory, notwithftanding a re- 
 peated forfeiture of the divine favour, and notwith- 
 ifanding our renewed deferts of God's wrath and 
 difpleafure ?— — This deferves fome particular confi- 
 deration. 1 (hall therefore endeavour, in a few word?, 
 to folve this difficulty, before 1 proceed (3iftin<£i:]y 
 to confider in what manner our juflification is conti- 
 nued. 
 
 Let it then be obferved, that as the 7neritorioits 
 procuring caufe of our juflification, with all its ^pe- 
 fits of grace here and glory hereafter, was di'mce 
 
 com- 
 
Let. XIV. a groundlefs and arbitrary diftinilion, 239 
 
 compleaced ; the body ofChriJl was offered once for all^ 
 aod by his obedience unto death^ he brought in e^-er^ 
 lajling righteoufnsfs : So the believer, upon his firft 
 being a<^ually interefted in the redemption by Chrift, 
 and receiving his righteou/ne/s^ through /^/V/^, is at 
 once unaherably acquitted from condemnation, rein- 
 flated in the paternal favour of God, and fecured ia 
 fuch a continuing progrefs of grace and holinefs, as 
 will end in eternal glory. For by one offeringyChrifl 
 hath perfeded for ever them that are fandijied, (Heb. 
 X. 14.) As our Lord Jefus Chrift by bearing our fins 
 in his own body on the tree^ \i2i% finif bed tranfgnejfion^ 
 made an end of fin ^ made reconciliation for iniquity ^ and 
 brought in everlafiing rigbteoufnefs, (Dan. ix. 24.) — - 
 So hy faith that is in him^ we receive the forgivenefs of 
 fmsy and an inheritance among them that arefandi^ 
 fied. (A£l3 xxvi. 18.) and are compleat in him. (Col. 
 ii. 10.) He therefore that believethy hath everlafiing 
 life, andjhall not come into londemnation : but is faf- 
 fed from death to life, (John v. 24.) and is bleffed with 
 all fpiritual bleJfingSj in heavenly things in Chrifi^ 
 (Eph. i. 3.) 
 
 But this, notwithflandiag, though our juftification, 
 as to the meritorious procuring caufe of it, be at once 
 perfefled and compleated ; and by virtue of the ira- 
 mutabiiity of God's counfel, the infinite merit of the 
 righteoufnefs imputed, the (lability of the covenant 
 of grace, and the faithfulnefs of the promifes, the 
 believer immurably remains a child of God, and aa 
 heir of eternal glory : He neverthelefs by reafon of 
 his tiaily fins and iniperfediioos, ftands in daily need 
 of a renewed application of the benefits of Chrifl's 
 redemption to his foul, and in daily need of pardoQ 
 and juftificarion. But then it fliould be remember- 
 ed, that this is not a fecondary j unification, difiind 
 from the former ; but ihtfame renewed and confirm- 
 ed. If the beiieverT/wj", he hath an Advocate with 
 th? Father, to make continual interceffion tor him, 
 
 for 
 
240 Ftrft and fscondary Juftijicatlon Let. XIV. 
 
 for renewed pardon aod grace, and for a continue 
 ance of his jullified Ifate. He ever hvcth to make in- 
 ter cejfion for them ; who needeth not daily as tkofe high 
 frhjtSy after the order of Aaron, to offer facrtfice Jor 
 Ins own fins, and then for the peoples : for thii he did 
 once J zvhen he offered up himfelf, Heb* vii. 25, 27. 
 
 Thefe things being prernifed, the qaedioa now 
 recurs, By ivhat means ^tq believers contmuedm ajaf- 
 tified ftate ? To^ which I anfwer as before, by the 
 fame means by which they were "dXfirft brought into 
 it. lihe righteoufnefs of God ii revealed from faith to 
 faith, (Rom. i. 17.) that is, as a noted commentator 
 expounds thefe words, the beginning, the continu- 
 ance, and tlie confummation oFour juftification, is by 
 
 faith, Now the juft fhall Itve by faith. Heb. x. 38. 
 
 Not only are the ungodly juftifled by faith ; but the 
 juft^ or thofe that are in a jiiilified (late, (hall live by 
 faithy (hall obtain new fupplies of pardoning and fanc- 
 tifying grace thro' faith. And thence the life which 
 the believer lives in the flsfhy is faid to be by the faith 
 of the Hon of God. Gal. ii. 2O; 
 
 Let any ferious Chriftian confider what refuge be 
 can betake h'mfelf to, in order to quiet the accufa- 
 faiions of his confcieoce for fin committed ; and to 
 obtain renewed pardon of his frequent tranfgreffions 
 
 and conftant imperfections. Dare he venture into ' 
 
 ihe piefence of God, and challenge pardon on ac- 
 count of his own fincere obedience f Will he plead 
 before the eternal Majefty, the ?/iilder terms of this 
 (imaginary) new law ofgrace^ and tell the Almighty, 
 this eafy condition vjdi^purchafedfov him by the blood 
 of Chrift, that his own worh ihould J uftify him; that 
 htfincerely defires and endeavours to obey God, and 
 therefore pleads the bcncfir of that new covenant of 
 works ; and intreats pardon and acceptance, for his 
 fincere obedience, according to the tenor of it ? If 
 this be an article of our creed, why (hould it not be 
 likewife an article of our devotion f But yet, I think, 
 
 the 
 
Let. XIV. a groundkjs and arbitrary dlftincliGn, 241 
 
 the patrons of this fcheme cannot be To hardy, as to 
 plead it before the throne of God. And I may ven- 
 ture to fay, that every fenfible humble Chriftian will 
 ufe a quite contrary argument ia prayer for pardon 
 and acceptance with God. Such a man will find no 
 plea to make at the throne of grace, but the infinite 
 merits of the glorious Redeemer, widi the boundlefs 
 riches of God's free mercy in Chrift. He can find no 
 other fource of continuing peace and hope, but an 
 humble trud and confidence in the merit and righte- 
 oufnefs of Chrift:. He durft not pkad his own attain- 
 ments before God, nor trufl in them, as juflly recom- 
 mending and intidin^ him to his favour : but repairs 
 by faith immediately to the righteoufnefs of Chrid 
 alone, for renewed pardon and acceptance. Thus 
 you fee, that as the fcripiures propofe a way very 
 difFerent from that of our own obedience, for the con- 
 tinuance of our judificatiou, fo the children of God 
 have a quite contrary refuge for peace and pardon ; 
 and it would even (hock a Chriftian ear, to hear any 
 devotions exaddy adjuflcd and proportioned to thefe 
 principles. It is therefore evident, that all pretences 
 of this kind flioold be rejeded, by thofe who would 
 not be finally afkamcd of their hope, * 
 
 That we may have a further view of the abfur- 
 dity of this diftin<^Vion, let us confider a litde how this 
 fcheme will hang together ; and fee whether it will not 
 necfiTarily dedroy iifelf. . 
 
 The patrons of this diflineSon do ^o much honour 
 to the Jcriptures^ which every where attribute our 
 juflification to faith, asto allow, that om firft juftifi- 
 cation is hy faith alone. But what are we to under- 
 ftand by thai faith, by which this firil juflificanon is 
 
 obtained ? The Papifts tell us, that it is an infu- 
 
 fion of a new principle of grace and charity. The 
 
 Soclnians and Arminians (at lead forae of them) teach 
 that it is the t* credere^ or an affent to the golpel-re- 
 vekfioc, which juftifies as it is an a6l of our own, and 
 
 Hh an 
 
242 lirft and fecQtidary Jufiifxation Let. XIV. 
 
 an inftance of obedience to the divine command. 
 
 iSorae of our more modern refiners upon this fcheme 
 chufe to define \\\\z faith ^ by which we obtain our 
 firft judificacion, to be a receiving Chriil as our Lord 
 and Saviour ; and tell us, that a fubmiiting to his 
 government has as great a hand in our juftification, as 
 our relying upon bis 7ns rit^ cr hoping for falvatioa 
 on account of what he has done and fufFered for u?. 
 I fhink, all of them agree in this, that faith judiiies as 
 it is an ajfe?it to the truth of the gofpel, and an en- 
 tr^ance upon a life of obedience. None of them fnp- 
 pofe this firfl judiiicationto be our acceptance wiih 
 God, as righteous^ by the right eoiifnefs of J ejus Chrifi 
 imputed to ut, and received by faith alone. 
 
 Now then, what room is there for this diilin£lion ? 
 Is noifaithi in this confideration of it, as much aa 
 a£l of obedience^ as any other point of conformity to 
 the divine command, which we are capable of P And 
 is it not fuppofed iojuflify us, as it is our fubjection 
 to the new law of grace, and as it is our firft a^l of 
 obedience ? What then do they mean, by telling us 
 of ay/r/? juftification hy faith alone, and of 2ifecondary 
 juftificdtion by works ; when they really intend, that 
 the beginning, the progrefs, and the conclufion of 
 
 our juftification is by obedience only - This may 
 
 calily be brought to a fliort and determinate iffue. Ei-' 
 x\\tv faith does juftify us as it is a work of ours^ and 
 an a6l of obedience ; or it jufiifies us as it is the m.eahs 
 of our receiving Chrijl's right eoifne/s, and having the 
 fame adlually applied to us, for our jufiificaiion and 
 
 acceptance with God. There is no other way, in 
 
 which we can be fuppofed to be juftified hy faith. 
 All the diiliniSlions, that the mofl exuberant fancies 
 of m.ea can light upon, are reducible to one of thefe 
 
 two. Now if the latter of thefe be alTamed, the 
 
 controverfy is ended : We have a righteoufnefs to 
 plead, that it is fufliciently perfe61:, and that will (laud 
 us in ftead j there is uo need of our own obedience, 
 
 ill 
 
Let. XIV. a groundlefs and arbitrary d'iftin6lion, 243 
 
 in order to make up its dcfes^s, and procure a fecon- 
 
 ^^ry juftification. But if xh^ former of thefe be af- 
 
 fured, then owx Jirfl jo(tificaiion is as truly by works^ 
 as xhcfecond ; and the whole is by obedience ^«/y. — 
 How much more fair and ingenuous would it- there- 
 fore be, for the abettors of thefe principles to fpeak 
 out, and tell us plainly, that we are jujlijied only by 
 works ^ and thdLt faith has nothing to do in our jaftifi- 
 cation, but as it is our own work, and an a6l: of obe-^ 
 dience ; than thus to endeavour to hide the deformity 
 of their fcheme, as contrary to the v/hole tenor of 
 the gofpel, by the paint and varniih of this plaufible, 
 but groundlefs di/lindion f 
 
 If we fnould proceed to confider the nature of their 
 fecondary juftification, and the obedience by which it 
 is obtained, there will appear to be as little founda- 
 tion for this new diftinflion from thence, as from the 
 former view. Will every a^ of our fincere obedi- 
 ence juftify us P Or mufl it be 2ifrogrefs of obedience 
 to the end of our lives P If the former, we have not 
 only a firfl: and fecond, but a thoufandfcld juftifica- 
 tion. If the latter, we can have 120 juftification at all, 
 fo long as we live ; and have therefore very little 
 reafon to expedl it after we are dead. For as death 
 leaves us, judgment will find us/, as I have obferved 
 
 to you in another letter, Should you fuppofe, that 
 
 Qwx juflification^ is progrcjjive^ and bears proportion 
 to our fan6lif cation^ you muft then allow, that we 
 cannot be compleatly juftified, till v/e are corapleatly 
 fan£iified ; which we are not to expeft in this life. — 
 Should you fuppofe, we fhall be juftified in our ex- 
 piring moments, juft: as we are breathing oui: laft, 
 even this will be before our obedience is finiftied, or 
 OMX fayiEiification perfe£i:ed : and therefore there can 
 be no more reafon aftigned for it, at that period, ei- 
 ther from fcripture or the nature of things, than there 
 could have been perhaps a thoufand times before.- — 
 So that in whatever view we confidtr the cafe, this 
 H h 2 '^ dif 
 
2^4 ^^C/^ ^'^^ fecondary Jujlijication Let. XIV, 
 
 dijlirnioh^ and the whole fcheme foDnded on it, is a 
 mere fcene of confufioo, in the highefl degree repug- 
 nant both to fcripture and reafon. 
 
 And now 1 am ready to attend io your reafoning^ 
 in favour of thefe principles. 
 
 ** I muft acknowledge {you fay) that we are jufli- 
 ** fied upon covenant terms. Now a covenant muft 
 " have conditions, to be fulfilled by both parties : 
 *' And ccnfequcntly the benefits of the covenant muft 
 *' depend upon the performance of thofe conditions, 
 " and be fufpended, when the conditions are violat- 
 " ed. Whence it is neceflary to fuppofe, that there 
 *' are forae continuing conditions required of us, in 
 ** order to our compleat juftification." 
 
 There is no need to debate with you the propriety 
 of the word {ccnditions) in this cafe ; becaufe it may 
 be ufed in a found fenfe. But I know nothing in the 
 nature of any covenant^ except a covenant of works^ 
 that makes fuch conditions as you fpeak of, necefiary 
 to it. Whereas if you confider the covenant of grace 
 in all the exhibitions of it, it is a covenant of promife^ 
 as ftyled Eph. ii. 12. Thence thofe who are intereft- 
 ed in this covenant ^ are called the children of the pre- 
 znife, Rom. ix. 8. And the heirs of the promt fe. Heb. 
 Tf. 17.-— Thu2 the tenor of this covenant, when made 
 with Adam, was, ih2Li the feed of the ivoman Jhould 
 hruife the ferpenfs head Gen. iii. 15. And thus when 
 made with Abraham, it confided of a promife, that 
 in him all the families of the earth Jhould be bleffedy 
 Gen. xii. 3. In neither of thefe cafes, was there any 
 condition added : it was barely a declaration of mercy 
 to guilty finners. And yet the Apoftle exprefiy calls 
 this a covenant y which was confirmed cf God in Chrijiy 
 and fays, The inheritance God gave to Abraham by pre- 
 mife. Gal. iii. 1 7, 18. — And w^hat is there that (hould 
 jrnake this inconfiftent with the nature of a covenant ? 
 Cannot you (Sir) covenant with a beggar, to bellow 
 upon him what ireafare you pleafe, upon the only 
 
 COU" 
 
Let. XIV. a groundUfs and arbitraty diftincllon, 245 
 
 condition of his thankful acceptance ? Cannot a 
 prince covenant with his rebel fubjeiSts, to pardon 
 them and receive them into his favour, upon the on- 
 ly condition of their acknowledging his fovereigcty 
 and accepting his pardon ? Would not this be truly 
 and formally a covenant ; and a covenant with ftrong- 
 e(t obligations to the performance, efpecially if con- 
 firmed by an oath, as the glorious God has conde- 
 fcended to confirm the covenant of grace ? Hebrews 
 7i. 18. 
 
 You further argue, that " good works and a life 
 " of fincere obedience are abfoluteiy neceffary to fal- 
 " vation, without which no man can fee the Lord, 
 " and therefore neceflary to our judification, which 
 " is but our title to eternal life. And a right or title 
 " to eternal life is promifed to obedience. Rev. xxii. 
 " 14. Blefi'ed are they that do his commandments, 
 " that they may have right to the tree of life ; and' 
 
 " enter in through the gates into the city. Heaven 
 
 " is a recompence of reward. And God ha^; panicu- 
 *' larly promifed to bis people, that he will propor- 
 ** lion the difpenfations of his grace, to the good or 
 " evil behaviour of his people, in the eighteenth and 
 *' thirty-third chapters of Ezekiel." 
 
 Do you indeed. Sir, fuppofe, that there is no dif- 
 ference hti^ttn jujlificat ion diXid fanclifcaticn f They 
 are both, it is true, neceffary to falvaiion ; but are 
 they both neceffary in the fame refpecls, in the fame 
 place, asd order, and to the fame ends ? Are they 
 both neceffary, as what equally entitle us to the con- 
 tinuing favour of God, to grace here and glory here- 
 after ? Holiuefs or new obedience is neceffary, as a 
 qualijicat'ion^ difpofmg or fitting us for the enjoymeni 
 of God, and poffeffion of the heavenly glory. But 
 how will it follow from hence, that it is neceffary, as 
 the condition of our reconciliation to God, and of our 
 being kept by his power, through faith unto falvati- 
 on ? How will it follow, that becaufe we cannot be 
 
 fayed 
 
2^6 Fir/I and feccndary Juftijication Let. XIV. 
 
 faved wit bout hrA'mtky that therefore we reuft be fav- 
 €(]/i?r it, and upon the accou&t of it ? It is necefTary 
 to an heir's pofTcffion of an eltate, given him by his 
 father's wiil^ that he Jive and enjoy his reafon :' Yet 
 it is not his life and reafon, but his father's donation, 
 yfihkh gives him the title. Even fo in the prcfent 
 cafe, our life and aftivity are necelTarf to our polTef- 
 fing the eternal inheritance : But I't is the free grace 
 of God in Chrid, which gives us the title. By ^race 
 are ye faved throuab faith, and that not of your f elves : 
 it is the gift of God, Eph. ii. 8. 
 
 As to ihtfcripiures cited by you, they are altoge- 
 ther impertinent to your purpofe. You ftiould prove, 
 if you would confirm your point in view, that we are 
 juftified by woiks; and that our works give us the 
 title to falvation. But all that you do prove by the 
 cited fcripture is, that good works are necefiary to 
 falvation ; which is a truth equally allowed by both 
 parties in the prefent controverfy, and a confequ^nce 
 equally refulting from the principles of both. 
 
 The firfl text indeed which you quote, does in the 
 Eoglifh tranflation, feem to look fomething in your 
 favour. But when read in the original, all that ap- 
 pearance is loft. I think, it fhould thus be read, Blef 
 fed are they ivho do his commandments, that they may 
 have tower, privilege, or liberty (esotxia) /d?/- the tree 
 cf life.""' And it is on all hands granted, that none 
 will ever have the power, privilege, or liberty, to 
 enter the eternal inheritance, butthofe who are fanc- 
 tified. The whole quellion is, From whence this pow- 
 er is derived ; upon what title this Jiberty or privi- 
 lege is founded P Whether on'y from the righteouf- 
 iiefs of Cbnft i;nputed ? Or from their fincere con- 
 formity to the (pretended) new law of grace ? To 
 this the text fays nothing at all : Nor can any argu- 
 ment be drawn from it, either on the one or the other 
 fide of the qneflicn. 
 
 But 
 
Let. XIV. agroundkfs and arbitrary diflindiwn, 247 
 
 But heaven is a recompence cf reward. What then? 
 
 May DOC a reward be given, not of deht^ but of 
 
 mtxt grace ; without any claim by perfonal merit, 
 without any motive from covenant-conditions perfor- 
 med, or any other incentive at all, bat the mere good- 
 nefs and kindnefs of the donor ? How then does this 
 prove the covenant-conditions, you are pleading for ? 
 Ycu may, (Sir) if you pleafe, without any previous 
 covenant, reward your Have's towarcjiinefs, with free- 
 dom and with a good eflaie ; though this be what 
 he can have no claim to by his obedience. His per- 
 fon and fervices being your property, the reward 
 
 mud flow wholly from your kindnefs and bounty, 
 
 And thus in the prefent cafe, though eternal life be 
 a reward, it is a reward of mere bounty and good- 
 nefs, it is the gift of God through J ejus Chrijl cur Lord^ 
 PiOm. vi. 23. 
 
 What you urge from the eighteenth and thirtf- 
 third chapters of Ezekiel, is as little to your purpofe. 
 This will evidently appear, if you confider, that thefc 
 chapters have a fpecial reference to a temporal falva- 
 tion, from the caldmities that Ifrael either felt or 
 feared from the Chaldean war. They were part of 
 them already in captivity; and the remainder in drcad- 
 iiil expectation of the Succeeding carnage and defola- 
 tioD, which made a fwift approach upon them. They 
 on this account complain of God's difpenfations as un- 
 equaly and of their own m.ifery as remedilefs. Iq 
 anfwv'^r to which complaints, God is pleafed by the 
 prophet to judify his difpenfations towards them ; and 
 to let them know, that his dealings with them were 
 according to their own doings : that their reformarioQ 
 Vvould avert his judgments ; but their apoftacy and 
 declenfion from his fet vice, w-ould both heighten bis 
 
 difpleafure, and their punifiiment. That this was 
 
 the defign of the eighteenth chapter, appears evident 
 from the whole foregoing context ; wiiere their 
 dreadful deftru^Ttion by the Babylonians was exprelly 
 
 pre- 
 
5 4 3 Firjl and feccndary Juftijication L s t . XI V, 
 
 predicted and threatned ; which gave occafion to ob- 
 viate their obje<5tions againfl God's deal-'ngs with thern, 
 and to give them a jufl view of the true fource and 
 caufe of their mifery and ruin. That this was alfo 
 the defign of the thirty-third chapter, is mofl evident 
 from the exprefs words of the context, as every one 
 may fee, that will read from the tweniy-fixth to ihe 
 twenty-ninth verfe, where /word, famine^ peflilence^ 
 and Uiter defolation are exprelly denounced, ar I de- 
 clared to be the evils referred to in this difcjurfe.--- 
 Now what juft argument can be drawn from hence ? 
 Will it follow, becaufe God proportions his providen- 
 tial difpenfations to the external conduct of his pro- 
 felTing covenant-people, that therefore wt-*iLVcjuJlified 
 by works ; or that our eternal falvation is the iaimc- 
 diate fruit of our own obedience ? Will it follow, that 
 becaufe Ahab's threatned temporal deftruclion was 
 prevented by his external ref6rmation, that therefore 
 he was juftihed and eternally faved upon account of 
 it I No, it is plain that ail arguments to the prefent 
 purpofe, from thefe chapters, are altogether imper- 
 tinent. And the pleas commonly taken from hence 
 againfl: perfeverance in grace, becaufe the righteous 
 are reprefented as tmimig from their righteoujnefsy 
 are nothing ar all to the purpofe, for which they are 
 ufed. 
 
 But after all, were it even fuppofed, that thefe 
 chapters referred to God's difpenfations toward men 
 in relation to their eternal Hate. How would they 
 confirm the principles you are pleading for ? They 
 would Indeed iliew ns, that there is a necefliiry con- 
 nedion between a life of obedience and cur falvation, 
 and between a life of difobediencc and our perdition, 
 which is a truth allowed on both fides of the prefent 
 queftion. But as to the meritorious, procuring, and 
 intitling caufe of our falvation, or the foundation of 
 our right and title to eternal life, here is nothing 
 ipoken in thefe chapters, If you would find thefe 
 
 things 
 
Let. XIV. agromdlefs and arbitrary dtJlln8ion. 249 
 
 things explained by the prophet Ezekiel, read the 
 36th chapter of his prophecy, where the doftrine 
 which you oppofe, is ftrongly afferted, and particu- 
 larly illuftrated. You will there find, ic is God that 
 takes away the heart of Jl one from his people ^ and gives 
 . them a heart offiejiy ; that caufes them to ivaik in his 
 flatiitesy and keep his judgments y and do them ; and 
 that it is not for their fakes that he does this, but for 
 his own name's fake ; and that when this is done for 
 them, they will have caufe to be ajhamed and confouyid- 
 edfor their own ways ; and to loath thmfehes in their 
 own fight y for their iniquities and abominations. You 
 will there find, that though God will be inquired of 
 by the hoiife o{ Ifrael to do this for them : Yet this is 
 not the condition of their acceptance : he will beftow 
 his fpecial grace for his own name^s fake^ .ind not for 
 their fakes. ""^o"^ you will acknowledge, that the o- 
 ther chapters muft be taken in the fame view with this; 
 and then though it will appear, that he who repent- 
 cth and continueth in obedience to the end, and none 
 but he, fhall obtain falvation at laft : Yet that this 
 repentance and new obedience flows from God's fo- 
 vereign grace, and is the fruit of a juftified (late.— -^ 
 The fame thing may be obferved concerning any 0- 
 ther texts of fcripture, which you can polTibly cite, 
 to the like purpofe.---And I muft here obferve to 
 you, it is a fure evidence of the weaknefs of that 
 caufe, that can be no better defended. There are 
 multitudes of plain and pofitive texts of fcripture, 
 which afcribe our juftification to faith, and to the 
 righteoufnefs ^/Christ alone ; as I have had occafioa 
 to fhew you already. Thefe muft be interpreted a- 
 way at any rate ; becaufe they do not agree wiih 
 this fcheme, which muft by all means be fupporxd.- 
 —-But then, what evidence have we from fcripture 
 for this doarine, which is fo ftrenuoufly contended 
 for ? None but this, that holinefs and 7iew obedience 
 are necefjary to falvation ; which is juft fo much (and 
 
 I i no 
 
5 5.0 . Firjhandfecondaryjuftlficaticn Let. XIV. 
 
 no more) to the purpofe, as if you (hould attempt to 
 prove your point from the firft verfe in Genefis. 
 
 You proceed to argue, that, ** repentance for fin, 
 " which includes new obedience in the nature of it, 
 " is not only made abfolutely necelTary to falvation, 
 " but has the promife of pardon annexed to it; and 
 *' is therefore plainly propofed in fcripcure, as the 
 ** condition of our juftification." 
 
 This is but a repetition of the former argament, in 
 other words. The quedion before us is nor, what 
 is neceffary to our falvatioa : but what is the condition 
 of our juftification i* Is is not the queflion, whether 
 •pardon and falvation be neceffarily connected to re- 
 pentance and new obedience : but what it is that gives 
 us a title to this pardon and falvation ; and whence it 
 is, that this repentance and new obedience flows, by 
 which we are qualified to partake of faring benefits. 
 T-^-The Scriptures afTure us, that this is the rtghteouf- 
 nefs Gj Christ received by faith ; and what you now 
 offer, is no ways inconfiftent with the many declara- 
 tions of this kind, throughout the whole word of 
 God.- — If it were granted, that whatever are the re- 
 quifites in them that Iball be faved, and whatever 
 qualifications have the proniife of pardon and falvation 
 annexed to them, are the conditions of our juftifica- 
 tion, it would then follow that perfeverance is a con- 
 dition of our juftification ; and coofequently all dif- 
 pute about being judified in xhxs prefent lifcj is at aa, 
 end, as 1 have obferved before. For the benefit is 
 fufpended, till the condition on which it depends, is 
 accompIi{hed.-—Befides, 1 think, all men muft allow, 
 that if repentance be the fruit and confequence of cur 
 jujiijication^ it cannot be the condition of ic. There can 
 be nothing moreprepoflerous, than tofuppofe an effect 
 to be a condition of the caufe producing it. And the 
 Scriptures alTure us, that repentance is the fruit and 
 confequence of our juflification. Thus is it particu- 
 larly reprefentcd to us, Ezek, xxxyi. 26, aS, 31. -4 
 
L E T . XI V. a grcundlefs and arbitrary difiinEtion. 251 
 
 new heart alfo wilt I give you ; and a new fpirit will 
 I put within you ; — And ye Jh all be my people ; and I 
 will be your God, — TbenJ/jali ye remember your own e- 
 vil ways,, and your doings that were not good ; and /hall 
 loathe your/elves in your own fight, for your iniquities 
 and for your abominations. Thus like7/ife, Zeh. xii* 
 10. And I will pour out upon the houfe of Davidy and 
 upon the inhabitants of Jerufaleniy the fpirit of grace 
 and of fuf plications ; and they fi all look upon me whom 
 they have pierced ; and they fh all mourn for him^ as 
 one mournethfor his only fon^ andfmll be in bitter nefs 
 for him^ as one that is in bitternefs for his Jirjl- born, — 
 In which texts you fee, there is fird a new heart and 
 a new fpirit ; they are firft in a juftified (late, they 
 are God^s people^ and he is their God ; they are firit 
 renewed, zudhz\t a fpirit xf grace and fuppHcation ; 
 they have fiifl: the exercife of faich, they look upon him 
 whom they have pierced ; And then follows their re- 
 pentance as an immediate and necelTary confeqnence 
 of their regenerate juftified (late. — This tniih is mod 
 evident, not only from fcripture-rcprcfentation of this 
 matter ; but alfo from the nature of a true and fmcere 
 repentance. — We mud be united to Chrift, end have 
 a principle of life, before we can perform vital a6ii- 
 ons. — We muft have the difpofuions of our fouls re- 
 newed, before we can haie lin, and heartily mourn 
 after a deliverance from what is naturally pleafanr 
 and delightful to us. We mud firft have faith ia 
 Chrift'S; blood, before we can repair to it for clean- 
 fing from pollution and guilt. — We muft firft have a' 
 principle of love to holinefs, before we can live a life 
 of new obedience. The legal terrors, refolutions 
 and endeavours, which precede our juftificadon, are 
 very far (hort of a true repentance ; and therefore 
 can have nopromife of pardon or falvation made to 
 them.— -It is therefore evident, that though an evan-" 
 gelical repentance does immediately fucceed (and ia 
 its beginnitigs is even contemporary with) a true juf-' 
 
 I'l 2 ' tifying 
 
252 Firft and fecondary Juftijication Let. XIV, 
 
 tifying faith : Yet it is in order of nature an effe£l and 
 fruit of it ; and confequently cannot be the condition 
 of our juftification. 
 
 And now I proceed to the confideration of your laft 
 argument, for the vindication of thefe principles. 
 ** It feems (you fay) that our obedience mufl: be the 
 ** condition of of our juftification, becaufe the pro- 
 *' cefs of the final judgment will be put upon that 
 " iffue ; and every m;ui will be judged in that awful 
 •* day according to his njoorksT 
 
 To which I anfwer, that 1 can fee no manner of- 
 confequence in this reafoning, becaufe God of his 
 infinite grace and bounty will be pleafed to reward 
 the obedience of believers at the eternal judgment^ 
 that therefore our obedience is the condition of our 
 prefent juftification. You yourfelf (Sir) have been 
 fo good to the young gentleman, your fifter's fon, as 
 to take him out oi prifon, to pay his debts, to adopt 
 him into your tamily, to call him by your own name, 
 and to treat him as your own child : And I am told, 
 that you intend to reward his dutifulnefs to you, by 
 giving him the preference to your daughters, and by 
 making him the heir of your folid eftate. If it (hould 
 be fo, would it from thence appear, that his dutiful 
 behaviour was the condition of your taking him out 
 of prifon, and adopting him into your family ? No, 
 Sir, you know that this was an a^ of mere corapaffion 
 and kindnefs*—— Apply this to the cafe before us ; 
 and you will fee the fate of your argument.-— You 
 are befides to confider, that it is no where faid in 
 fcripture, that we arc at the laft day to be rewarded 
 for our good works, but according to them. The 
 reward which believers fhall receive, will be a re** 
 ward of mere grace ; and will of God's infinite good- 
 nefs be proportioned ta, but not merited by their o- 
 bedience. — Let it alfo be confidered, in our juftifica- 
 tion in this life, Chrift is confidered in the fpecial 
 chara^ler of our Redeemer, our propitiation, and 
 
 high 
 
^ET. XIV. a groundlefs and arbitrary dijlin&lon, 25- 
 
 high pried ; and accordingly applies the benefits of 
 his redemption to our fouls, that we may be accepted 
 in him : But in the great day of acceunts, he will ap- 
 pear in the fpecial charafter of our judge, publickly 
 owning and rewarding thofe graces, which he has en- 
 abled us to exercife, and that obedience which he has 
 excited and ftrengthed us to perform —In our jufti- 
 fic^tion here, he is glorifying the riches of his re- 
 deeming mercy and love : In the day of judgment, he 
 will glorify his ref^oral holinefs and equity, as well 
 as his infinite bounty ; and let the intelligent world 
 fee, that the judge of all the earth will do right. — 
 Here heju/lifies the ungodly^ by acquitting them from 
 guilt and imputing righteoufnefs without works : 
 t.here, he will reward the godly, by crowning their 
 piety and holinefs with eternal life.— -Here, our juf- 
 tification is the foundation and fountain of our new 
 obedience ; as I have before fhewn you : there, we 
 are to receive the reward of our obedience, already 
 performed and finifhed. — In our juftification here, 
 Chrift a6ls from the motives only of his fovereign grace 
 and love : In the final fentence, he will proceed ac- 
 cording to the rules of diftributive remunerative juf- 
 tice, in adjufling and proportioning rewards. — So 
 that from the nature of things it is agreeable, that 
 we fliould \\zithzjuftijied by faith only: but there 
 judged according to our -works, 
 
 And now. Sir, will you indulge me the fame free- 
 dom, which you have hitherto borne with ; and allow 
 rae to be your faithful monitor, in aninftance or two.^ 
 
 I would firft put you in mind, that it is of much 
 greater confequence to your highefl intereds, to make 
 it evident to yourfelf, that you are indeed juflified 
 in the fight of God, than to exercife your mind with 
 this arbitrary diftinftion of a firft and fecond juftifica- 
 tion. If you are indeed interefted in Chrift by faith, 
 if you do indeed experience a change of heart and life 
 in confequence of your faith in him \ and make a pro- 
 
 grefs 
 
2 54 ^'^^J^ andfecondary Jujlification^ 8cc. Let, XIV* 
 
 grefs in the diylne life, in the mortification of your 
 corruptions, in love to God and your neighbour, and 
 in heavenly mindcdnefs and fpiriiuaiity, you will not 
 be examined at the bar of your judge, about your 
 acquaintance with thefe modern diftioftions ; or whe- 
 ther thofe qualifications which will then be gloriouil/ 
 rewarded, are the fruits of the firfl, or the conditions 
 of a fecondary juftification. 
 
 I would again entreat you to confider, that the 
 life of a Chrillan is a life of faith in the Son of God. 
 We are not only ju/tlfied by faith ; but we are faved 
 by faith : and the juj} mujl live by faith. Whatever 
 becomes of this debate, you may therefore be certain, 
 that you can be no longer fafe, than while you are 
 humbly committing your foul to Chrift as the author 
 o: youi eternal falvaiion, depending upon him as the 
 Lord your righteoul'nefs ; and expe£^ing all fupplies 
 
 of grace from his fulnefs. And believe me Sir, a 
 
 lively exercife o^ faith in Chrill will afford more pre- 
 fent comfort, will much more quicken you in devo- 
 tion and true holinefs ; and more flrengthen and e- 
 ftabiiih you in every good work, in youc progrefs 
 to the heavenly kingdom, than all your ftudies in 
 thefe fruitlefs do^rines, about 2^JirJl and fecondary 
 juftificr^'on, 
 
 I will take leave to add once more, that the way 
 to heaven is certainly a way of holinefs; and without 
 holinefs you can never fee God. It therefore con- 
 cerns you to look to the fountain of holinefs for all 
 fupplies of grace, to watch over your heart and life, 
 to endeavour and pray for a holy conformity to the 
 whole will of God ; and amidft and after all, to bring 
 your great defers to the blood of Ghrifl for pardon ; 
 and continually implore the divine influences, that 
 the work of grace may be carried on in your foul 
 with power, until! you arrive without fpot and blame^ 
 lefsy before the throne of your fovereign and righte- 
 ous judge. 
 
 That 
 
Let. XV. JuJIification by Works ^ Sec, 255 
 
 That you may thus be dire«fled fafe amidft all 
 the fnares and delufions in your way, is the praver 
 of. 
 
 S I R, 
 
 Your, &c. 
 
 LETTER XV. 
 
 Wherein the Apojlle James's doElnm of juftijkatlon 
 
 by works ^ in his fecond chapter^ is diJUntliy revirj!^ 
 
 edy and Jet in its genuine light, by a comparijon 
 
 with the Apojtle V.wh's docfrine of juftification by 
 
 faith. 
 
 Sir, 
 
 YOU " acknowledge, that if it were not for one 
 ' " difficulty in your way, you fhould ihink the 
 " evidence oiFered againft the do^lrine you have pro- 
 '' pofed, muft be conclufive : But you do not know 
 *' how to give into a fcheme, that is not only exprefly 
 " contradi^ed, but particularly refuted, in the word 
 " of God. — The Apoflle Paul {you fay) does indeed 
 " feem to fpeak in favour of ray principles : but he 
 " ought to be interpreted by the Apodle James, who 
 " exprefly rejefls my interpretation of St. Paul's dif- 
 
 *' courfes on the fubJ€<Sl before us. What appcar- 
 
 ** ance therefore foever there may be, in favour of 
 " my principles, in St. Paul's epiftles, thefe muft not 
 " be underitoodin dire6l contradiflioato the exprefs 
 •' declarations o^ another infpired writer. — Ton thcre- 
 " fore defire me to fhew, how it is poffible to reconcile 
 ** my fcheme with the do<n:rine of St. James, in the 
 
 «« fecoiic! 
 
^5^ Ji<ft'ification hy Works in Jam. ii. Let. XV. 
 
 " fecond chapter of his epiftle, from the fourteenth 
 *' verfe to the end." 
 
 If this be all your remaining difficulty, I hope, it 
 will not prove a hard matter to give you full fatif- 
 faction, thati the dofbrine of the Apoftle James in the 
 place referred to, is no ways^ inconfiftent with the 
 do(5lrine of our juftificat'wn by faith^ fo plainly and 
 fully taught by the Apoftle Paul in all his epiftles*; 
 and therefore, that om juftification by works) in the 
 fenfe that I oppofe it) has no foundation at all in the 
 whole word of God. 
 
 That this may be fet in a proper light, there are 
 two or three things neceiTary to be premifed, and dif- 
 tinclly confidered, previous to a direct and immediate 
 view of the confiftency and concurrence of thefe two 
 apoftles, in the doftrine of a fmner's juftification by 
 faith^ notwithftanding their feeming difagreement and 
 repugnaney. 
 
 It (hould firft be premifed, that thefe two apoftles 
 rauft be underftood in fuch a fenfe, as will make them 
 cGnJiftent, We muft take this for a principle, that 
 whatever becomes of our fchemes, on one fide or the 
 other, the Spirit of God cannot be inconfiftent with 
 himfelf, nor teach contrary do<^rines. That inter- 
 pretation therefore muft be right, which will make 
 them confiftent ; and that muft be rejected, which 
 fets them at variance, and makes their doctrines ut- 
 terly irreconcilcable. 
 
 It ftiould be likewife premifed, that the Apoftle 
 James muft be underftood in fuch a fenfe, as will make 
 him confiftent with himfelf. We may not fuppofe, 
 that he teaches fuch a do61rine in this part of the fe- 
 cond chapter, as is repugnant to the do£\fine which 
 
 he himfelf teaches elfewhere, in the fame epiftle. 
 
 Let us then fee if we cannot find the dodtrine I am 
 pleading for, taught in this very epiftle of James, 
 particularly in chap. i. ver. 5, 6, 7. If any of you lack 
 wifdom^ let him ask ofGod^ who giveth to -all men li- 
 berally 
 
Let. XV. conftdered and explained. 2^j 
 
 berally and uphraideth not ; and itjioall he given him* 
 But let htm ask in faith, nothing -wavering. For he 
 that u-avereth^ is like a wave of the fea^ driven of the 
 ^nvind^ and tofjed. For let not that man think, that be 
 fJoall receive any thing of the Lord, From whence I 
 argue, \l faith be the way to divine acceptance and 
 audience of cur prayers, the means by which our du- 
 ties will find a gracious reception with God, and with- 
 out which they will be reje*51ed ; then we Tuxt juftlfi* 
 ed by faith, and riot by works. For it is undoubted- 
 ly true, that what jufiifies our obedience, and renders 
 that acceptable to God, does likewife juitify our per- 
 fons, and render them acceptable to him. And our 
 works can have no hand in juflifying our perfoos, if 
 our works their.felves are jullifiecj 'oy faith ; but con* 
 .demned anci rejected without it, as the Apoflle teach- 
 es us in the ciied text. So we learn from chap. v. 15^ 
 16. that the effsBual fervent prayer of the righteous 
 tnan is the prayer of faith. 
 
 Moreover, if fpiritual wifdoni, or pra<Slical holinefs, 
 te the fruit and efFefl: oi faith (as we are told that 
 it is, in t,he qaoted text) then our j unification and 
 acceptance with God (by which we do, and withou: 
 which v;e cannot obtain the divine influences to our 
 progrefilve fancfincation) is by faiths and not by rvcrks^ 
 1 think, no man will pretend, that we are fo accep- 
 table to God, as to obcain his fan^tifying influences, 
 in a progrefs of wifdom and grace, before we are jul- 
 tified : or that we z^t f anci i fie d by faith, ^Si^jufiified 
 by vQprks, Whence it follows, that /^^/V// is the mean 
 ox terrn of our juftification, bqcaufe it is the mean 
 or term of our fanf^tificatioi^ j and that a holy life can- 
 not be the condition of our acceptance with God, be- 
 caufe it is the confequence and fruit of iliufalth^ by 
 which we find acceptance with him. 
 
 Another text to the fame purpofe, we find, in chap, 
 ii. 5. Hearken^ my beloved brethren, hath not God c ho- 
 fen the poor of this worlds rich in faith ^ and heirs of 
 
 K k ' m 
 
25^ J^J^if cation by Works in Jam. ii. Let. XV. 
 
 the kingdom^ which God hath promifed to them that 
 love himf It might be read, Hath not God chofen the 
 foor^ — to be rkh^ (as a fimilar phrafe is tranflated, 
 Rom, viii. 29.) to be rich with or by faith ^ and heirs, 
 —-Does it not plainly teach us, that as the end of 
 God's chufing the poor^ was that they might be fpi- 
 ritually rich^ fo that it h faith which enriches them, 
 and conrlitatcs them heirs of the kingdom ? And you 
 will readily own, that if we are heirs of the kingdom 
 
 hy faith ^ we are juflified by faith, The kingdom 
 
 is prepared for them that love God : And faith is the 
 fource of that love to God, by which we are quali- 
 fied for the kingdom. Faith worketh by love^ Gal. 
 V. 6. And therefore /^/V^ is the term or medium of 
 our acceptance with God and title to the kingdom.—- 
 Thefe texts rpuft therefore be remembered, in our 
 exphcaticn of the context you refer to, that we may 
 not rcprefent the Apoftle as teaching contradi^ions 
 or inconfiftencies. 
 
 It muft alfo be premlfed, that we fliould under- 
 hand the reafonings and conclufions of the two Apo- 
 ftles Paul and James, according to the prof ejfed f cop e 
 and defign of their difcourfes, and according to the 
 fxibjedl they are profefTedly treating upon : And we 
 ihouid confider the expreffions they each of them ufe 
 upon the point in view, not as words occafionally and 
 tranfiently fpoken ; but as what relate to, and are 
 conneftcd with, i]it fubjed-matter profeflTedly under- 
 taken ro be explained. This muft be always allow- 
 ed to be a natural and rational rule, which ought to 
 be ftri£lly adhered to, in the interpretation of fcrip- 
 
 ture. Now then, let us look a little into this cafe; 
 
 and fee if we do not find the fcope and defign of 
 thefe tw^o apoftles very different^ where they fpeak 
 fo very differently of juftif cation by faith, and by 
 works. 
 
 Paul defignedly handles this queftion, How 2^ guilty, 
 condemned^ and convinced fmner Ihall get reconciled to 
 
 God, 
 
Let. XV. conjidered and explained, 259 
 
 God, find acceptance with him, and have a title to 
 the heavenly inheritance ?— -He treats of fuch who 
 are under Jiriy whoje mouths rmfl be Jloppedy who are 
 all become guilty before Gcd ; and who have all finned ^ 
 and comefhort oj the glory of God. Rom. iii, 9, 19, 23. 
 He confiders the impolTibility in the nature of the 
 thing, that fuch as thefe can be jufllfied by works : 
 becaufe when they have done all they can do, they 
 yet in their higheft attainments continue finners, and 
 remain under guilt. This is the plain and raanifeft: 
 fcope of the two firft, and part of the third chapters 
 to the Romans. He thence proceeds to fliew which 
 way, and which only, they may hope for acceptance 
 with God; in the remaining part of the third, and 
 in the following chapters of that epiftle. This cannot 
 be by the deeds of the law. Therefore by .the deeds 
 of the law^ fijall noflefh be juflijied in his fight ^ chap. 
 iii. 20. But it mud be by the righteoufnefs of God 
 without the lawy by the righteoufnefs of God by faith 
 of Jefus ChriJ} ; and by faith without the deeds of the 
 
 law J ver. 21, 22, 28. This is the fubjei^, that the 
 
 Apoflie Paul keeps conftantly in view, in his epiftles 
 to the Romans and Galatians. 
 
 But then on the contrary, the Apoflie James de- 
 fignediy handles this quedion. Whether carelefs licen- 
 tious profsfjsrs of Chriltianity may prefume upon their 
 obtaining falvation, from their do£lrinal faith, or from 
 their notional and hiliorical aflent to the truth of the 
 gofpel ? and thence he takes occaf-on diftiniTtiy tocon- 
 fider, which way a GhiKtian's/j/i?/^ may be juftified, 
 \\\% profejfon vindicated and evidenced to be fmcere 
 and true. He difcourfes of a man that faith he hath 
 faith^ and hath riot works ^ (ver. 14,) of one that hath 
 zfaith^ without charity^ (ver. 15, 16) o^ a faith that 
 hath not works ^ but is dead being alone ^ {ytv. 17.) a 
 faithy that is but like a body without fpirit^ or a car- 
 cafe without breath, (ver. 26,) 
 
 K k 2 Thefc 
 
26o Jupfcaiicn hy Works in Jatfi. ii. Let. XV* 
 
 Thefe are the refpeflive queftions handled by thefe 
 two apbfUes ; snd their anfwers are adapted to the 
 fubje^s proff iTediy handled by them. They give the 
 very fame anTwers to each of thefe queftions, that a 
 judicious CaWinifl'divice would coW give.- — Should 
 aa awaker.sdfjiner^ under a fenfe of his guilt and dan- 
 ger, inquire of one of our divines, how he may ob- 
 taia a pardon of his fiosj a reconciliation to God, and 
 a ti:le to eternal life, would he not anfwer, "vc-ith the 
 Apoflle Paul, that he mvi?ifeek ri^htecujnefi hy faith ^ 
 and not as it were by the works of the law : for by the 
 deeds of the law^ Tioflejh (hall be jujlifed in his ftght : 
 thai he mcft be found in Chrijl^ not having his own 
 rightecufnefs which is of the -law, but that which is 
 thrc7igh ike faith cf Chrifl^ the rightecufnefs which is 
 
 of God by jaith. But then, on the other hand, 
 
 ihould any vain profeiTor, that turns xht grace of God 
 into wantonnefs^ j^^fo)' ^^^^ ^^ has faith, and flatter 
 binifelf wiih falvation, from his hillorical or dofliinal 
 belief of the gofpel, while living a carelefs and fen- 
 fual life ; would he not be told in the langusge of 
 the Apoftle James, that fuch ^ faith will not fave hi?n; 
 that the very devils have fuch a faith, as well as he j 
 ihzt faith without works is a dead faith, and but a 
 carcafe without breath ; that he muft have works to 
 juQify his pretence to faith ; and x^m^ fhew his faith 
 by his works, or his hopes are vain, and he a ''*min 
 
 man to entertain fuch hopes. Now, what fiia- 
 
 dow of difagreemeDt would appear in thefe differ- 
 ent anfwers, to fuch very diiierent fubjects in quel' 
 lion ^. 
 
 After this view cf the cafe, it is noW to be confi- 
 dered, from which of thefe apcftles we may expert 
 lo have the do£i:rine of a fmner's jujiif cation before 
 God explained and fet in its proper light : whether 
 from him who is purpofely handling this fubje£f; or 
 from him who is not purpofely handling this matter, 
 but treacii)g on a very dijSerem fubjeft? This is an 
 
 inquiry 
 
Let. XV. ccnftdered and explained. 2 5c 
 
 inquiry very eafily anfwered ; and being anfwered, 
 the vs;bo]e difficulty vaniihes of com-fe. 
 
 TheTe things being premifed, I proceed to cot)fider 
 ihtfubjetl before us more dirciftly and particularly : 
 And by taking nc^tice of the doctrines rerpe<rtlvely 
 taught by thefe apoftles, (hall endeavour to fhew you, 
 that there is no dSfagresment at ail between them ; nor 
 any thing at all in this difcourfe of the Apoflle Janief:, 
 which you refer to, that is in the leail repugnant to 
 o\xt jufi'ification- by faiths without works cf righUoiif- 
 tiefs done by us. 
 
 This will appear evident, if v/e confider in the firft 
 place, that thefe apofties are treating of a^differenc 
 faith. The one of them has not the fame idea, and 
 does net mean the fame thing with the crher, when 
 they difcourfe oi faith and its influence upon ourjuf- 
 tification.- — You remember, I have formerly (hewn 
 you at large, in a letter purpofely written on that 
 fubje61, that there are two forts oi faith mentioned 
 and deicribed in fcripture. By the one we are, and 
 by the other we are not, jiifiified before God. Now 
 the apcflle Paul fpeaks of the former of thefe : and 
 the apoflle James of the latter. There is therefore 
 the greateft truth and propriety in what each of thefe 
 apoltles fpeak o^ faith ^ taking it in the notion which 
 they refpeftively intend. It is true, that by the faith 
 cf God*s eleil we are jufiified and faved : It is alfo 
 true, that xht faith of the vain man, or empty pro- 
 felTor, a bnre notional bidoricai fruitlefs faith^ will 
 not fave us, — The apoHIe Paul fpeaks of a living faith 
 by which the jufl f hail live. (Rom. i. 17.) The apoftle 
 James fpeaks of a dead faith, which is but as a body 
 without thefpirit. Ver. 17, 26.- — The apoflle Paul 
 fpeaks of a faith which worketh by love, (Gal v. 6.) 
 The apoflle James fpeaks of d. faith which hath 7iot 
 works ; and which is deflitute of mercy cr charity, 
 Ver, 16, 17. — Paul treats of a fpecial/rz/>^, by which 
 'ive are the children of God. (Gal. iii. %6.) James of a 
 
 faith 
 
262 'Jiiflrfication by Works in Jam. ii. Let. XV. 
 
 faith J which is common to the devils. Ver. 19. — 
 Paul treats of 2i faith ^ by which we fhall he faved, 
 (Rom X. 9.) James of 2i faith ^ which cannot fave us. 
 Ver. 14.— -Paul treats of 2ifaith by which we zx<tjuf- 
 i'ljied without the deeds of the law. (Rom. iii. 28.) 
 James on the contrary, fpeaks of 2. faiths which being 
 alone ^ without works ^ is fuch as will mt juftify us. 
 Ver. 24.-— Now can it poflibly be true of the fame 
 faith^ that it is both alive, and dead; that it worketh 
 by love, and yet hath not works, but is without love 
 and mercy ; that by it we are the children of God, 
 and yet not diftinguifhed from the devil by it ; that 
 we are faved by ir, and not faved by it ; that we are 
 juflified by it without works ; and are not Juftified by 
 this alone without works I If thefe are not fome 
 of thehighefl contradiftions, I know not what in the 
 world either is or can be lb. The confeqaence there- 
 fore is inevitable, either that thefe contrary characters 
 and accounts of faith cannot be both true ; or elfe 
 that it is a different /j///??, which thefe apoftles fpeak 
 of. You dare not alTume the former of thefe ^confe- 
 quences ; and therefore mufl: allow the latter to be 
 necelTarily true. You mud allow it to be true, that 
 Paul fpeaks of one kind o^ faith, and James of ano- 
 ther. — And what argument can now be fairly drawn 
 from this difcourfe of the apcftle James, but this on- 
 ly, that a lifelefs, fruitlefs, unoperative faith would 
 not juftify or fave us ? And who, but fenfual liber- 
 tines, ever thought that it would ? If you fuppofe 
 James to be here fpeaking of a true \ivt\y faith, you 
 muft fuppofe him to conrradiifi:, not only the apoflle 
 Paul, but our blefied Lord himfelf, and the Holy 
 Ghoft, in multitudes of plain and exprefs palTages of 
 fcripiure, which are every where difperfcd through 
 the Bible, that afcribe our juflificarion before God to 
 faith only. Here then the controverfy is brought to 
 a point. And what conclufion will you now come in- 
 to ? Is it not time to give up your fcheme, and inge- 
 
 cuouflv 
 
Let. XV. explained and confidered^ 263 
 
 nuoufly acknowledge, that as the apcftle James is here 
 faying nothing to the fubjedl before us, there caa 
 nothing be inferred from what he fays, againfl the 
 do6lrine which you oppofe. ♦ 
 
 It is alfo, further evident, that the apoftle James in 
 the context referred to, is faying nothing contrary to 
 the do6irine fo conftantly taught by the apoftle Paul, 
 of cur he'mg juflified before God hy faith alone, 
 without the deeds of the lawy nor any thing in favour 
 of our jujlific at ion before God by our own works ^ 
 This, 1 fay, is -further evident, becaufe he is not 
 there treating q{ juftification^ as it is the relief of a 
 guilty world, and imports the acceptance of our per- 
 sons before God ; nor is he faying any thing at all a- 
 bout this, one way or another. But he is treating of 
 \\ic jufiijication of our faithy or demonftration of the 
 fmcerity of our profejfwn by its proper evidences: 
 
 Which juflificationy he (hews us, is by works, 
 
 Whereas the apoftle Paul is always treating only of 
 juflijication as it is the relief of an awakened fmner, 
 and imports the acceptance of our perfoas, when he 
 tells us that we are juflified hy faith, without works. 
 I have formerly (hewn you, that though the word 
 juflijication (in its general notion) has always one un- 
 varied meaning and uniform fignification in fcripture, 
 yet it is frequently applied in both ihefe refpedls. It 
 is indeed molt ufually to be underflood for the ac- 
 ceptation of our perfons with God, and refpefls out 
 interefl in his favour : but it fomeiiraes alfo intends a 
 virdication of our chara6ler as believers, and fuch a 
 nianifellation of the fmcerity of cur faith SLud frofef- 
 Jion^ by the necelTary practical evidences, as will give 
 them a juft eftinfation and acceptance with our own 
 confciences, or with our fellow-creatures. Thus the 
 word is ufed. Deut. xxv. i. Job xxxiii. 32. Luke 
 vii. 35. Rom. iii. 4. and ellewhere. And 1 am 
 now to (hew you, that the apoftle Paul underftands 
 
 the 
 
5^4 Jujlifcailch hy Works in Jam. ii» Let. XV. 
 
 the word in the former of tbefe fenfes j but the apof- 
 tie James in the laaer. 
 
 By juftiiicatioD, tne apoflle Paul inteods thereimf- 
 fionojfins. Rom. iii. 25. Our receiving the gift of 
 righteoiifncfs, Roin. v, 17. And our bein^^ intifkd there 
 by to grace here, and glory hereafter Rora. v. i, 2. 
 
 But hy jujlifaation^ the apoflle Jamc*. iateiids no 
 iKore than the approving ourfelves found believers, 
 evidencing the fmcericy of our/j/'/Z?, or manifefling 
 the truth of our profeiUon, and fo the fafety of our 
 ilate. — If this appears to be fo, upon a particular ex- 
 amination of the cafe, youmuftown, that there is no 
 place for any argument in favour of your fcheme, 
 from this coatexc. — Let us then coEfider this matter 
 diftin6ily and impartially. 
 
 It may be prefuir.ed, that the apotlle James is not 
 treating oi ihtj unification of our perfons in the fight 
 of God, 10 (hat there is not one charafler of fuch 
 jufltfication^ to be feen in his whole difcourfe. There 
 is nothing fpokeo about our obtaining pardon of fm, 
 nothing of our perfons being nlade righteous in the 
 fight of God, nothing of our being intitled to future 
 glory, by the works unto which owv juftijication is af- 
 cribed. No more can therefore be proved from this 
 apoflle, but that we are in ComQ rcipc^ju/lified by 
 tuorks : Yet not fo juftiiiedj as to obtain remiiTion of 
 fins and reconciliation to God, or to be intitled to 
 an inheritance in the future glory, by our iv'^rks. For 
 of thefe things, or of any thing elfe which implies 
 ihem, he fays nothing at alh— -But this may be more 
 fully and clearly evinced, by the following coafidera- 
 tions. 
 
 It is evident in the firft place, from the occafion of 
 this difcourfe, as it is repfefented to us in the firfc 
 fixteen verfes of this chapter. They profeired/<2/>Zi 
 in the Lord J ejus Chrijl, the Lord of glory ^ and yet 
 had reffeCl of ferfons ; making a criminal dhlin^lioa 
 between the ricbt ^"^^ P^^i> ^f ^^ ^"^^^ Chriftiaa 
 
 faith 
 
Let. XV. explained and conjidcred. 2(55 
 
 faith and profefTion with themfelves; as appears from 
 ihe four fiirft verfes of the chapter. They defpifed tbs 
 poor ; and thereby violated t^t royal law^ Thou 
 Jhalt love thy nciohbour as thyfelf, Ver. 6, 8. They 
 lefpededperfuns^ ihey CGimnit ted fins ^ and were convince 
 ed of the law as tranfgrejfors. Ver. 9. They expof- 
 ed themfelves to have judgment without mercy ^ if they 
 thus Jijewed no mercy, Ver. 13. — And would foch 
 as thefe prerend lo faith in the Lord Jefus Chrift^ 
 What doth it prof A ^ if a man fay ^ that be hath faith ^ 
 hut hath not zucrks f Can that faith five him? What 
 profit can th^i faith be to them, which leaves them 
 fo uncharitable and unmerciful, that they can fee a 
 brother or fifler naked^ or deflitute of daily foody and 
 onlyy^^' to tbem^ depart in feace^ be you warmed and 
 filled ; but notwithflanding^ they give them not thefe 
 things which are needful to the body, Ver. 14, 15, 
 J 6. — This is plainly the occafion of this difcourfe. 
 They pretended to faith in the Lord Jefus Chrill : 
 but brought forth fruit quite contrary to their pre* 
 .renficns.— -How then could they jufti fy their preten- 
 fions? How cculd ihizy jufl if y their proieffion oifaith^ 
 againft the charge of hypocrify, and prove it to be 
 fiiicere and faving'.'^ They could never in thi:5 fenfe be 
 jufitfied any v^ay, but in that of evidence by a life 
 correrpondeiic 10 their profefTioD. Their faith mud 
 be jaitified or evidenced by their works, I may al- 
 lude to that, Ifa. xli i. 9. Let them bring forth their 
 witnefjes^ that they may be fufiified. Otherwife let 
 them pretend what they would to faith^ while they 
 lived without brotherly love 2i^^^ good works^ it was but 
 an empty pretence ; and their profeflion wanted the 
 proper zvitnefes to juftify it. Thus the argument is 
 natural and eafy :. and the conclufion neceffariiy fol- 
 lows. — =But then, oa the other hand, if we ccnfider 
 juflificGtion as meaning our reconciliation to God, and 
 our perfonal acceptance with him ; the apoftle's ar- 
 gument wUl appear very lame snd defective, and the 
 
 L 1 con- 
 
2 66 JuJllfical'tGn by Works in Jam . ii. L e t . X V, 
 
 conclufion will never follow from the premifes. For 
 it will by no means follow, becaufe a lifelefs fruitlefs 
 faith, deftitute of nJircy and obedience to the royal 
 law of love, will notjujlify us before God; that there- 
 fore good ivorh in truth will jufUfy us before God. 
 It will by no means follow, becaufe we cannot be ac- 
 cepted of God and faved, by a falfe and unfmcere 
 profciTion o^ faith ^ that therefore we can be accep- 
 ted of God and faved, by fuch obedience as we are 
 capable to perform. — The inference is therefore ne- 
 ceffary, that the apoftle rauft be fo underflood, as 
 v;ifl fecure the conne£lion of his difcourfe, and the 
 force of his argument : Which cannot be done, if we 
 confider him as fpeaking oi juflijication in any other 
 fenfe, than that which 1 am now pleading for. 
 
 Further, that i\\q juftification here treated of, is 
 l\iQJuflification o^ our faith and fmcerity, but not of 
 our perfons, is evident iikewife from the confequence^ 
 the apoftle draws from the foregoing premifes, which 
 he undertakes to prove and vindicate in the following 
 verfes : Which is, Evenfofaith^ if it hath not works^ 
 is dead being alone^ ver. 1 7. This is the point, which 
 he undertakes to prove : And accordingly this is the 
 conclufion of the whole, when he has finiflied his rea- 
 foning on the fubjeft. For as the body without the 
 fpirit is deady fo faith ivithout worksy is dead alfo^ 
 ver. %6. As a breathlefs fpiritlefs corpfe that cannot 
 aft or move, is evidently dead, fo a fpeculative belief, 
 that does not influence a man's life and actions, is e- 
 vidently dead ; a dead thing in itfelf, argues a dead 
 foul, and is dead as to the purpofes and offices of gof- 
 pel faith.— --We mufl therefore underftand all the ar- 
 guments here ufed, to refer to this point only. They 
 are all brought to prove, ih2.t faith which is without 
 (or fevered from) works, is dead : And that therefore 
 there is a neceflity of works io juflify our faith, or to 
 roak?* it manifeft that it is not a dead faith. Were 
 jupfcation here taken in the other fenfe, his argu- 
 ments 
 
Let. XV, explained and ccnjidercd, z6j 
 
 ments would not only be utterly incoDclufive, but his 
 reafoning quite foreign to his fu^£l:, which may not 
 be fuppofed : And therefore it nWelTarily is thtju/Ii- 
 fication of om faith ^ or Chriftian profeflion, and not 
 of our perfons, which the apoitle James is here trcat-^ 
 ing of. 
 
 This is alfo evident from every one of the argu- 
 ments, ufed by the apoftle in this context.—- Every 
 one of them will bring out the conclufion now menti- 
 oned : But neither of them feparately confidered, nor 
 all of them connected, have any appearance of an ar- 
 gument in proof of our ^tdon'Sil ju/iification (or our 
 perfons being made righteous) before God, by our 
 good works, 
 
 Th^frJ} argument feems but iro7iically propofed. 
 Tea, a man may fay. Thou haft faith, and I have 
 works: Shew me thy faith without thy works; and I 
 willfhew thee my faith hy my works ^ ver. i8. As if 
 he fliould have faid : Have you indeed faith without 
 works ? I pray (hew me your faith without works, 
 if you can. For my part, 1 know of no fuch 
 way of manifefling the truth o^ faith ; I refolve to 
 take a contrary method ; and willfhew you my faith ^ 
 will evidence the fmcerity of it, zv^^ juftify my pro- 
 feflion of faith by my works. Here the argument is 
 very clear and full, in favour of the interpretation I 
 am pleading for. And here we have an index, to 
 point out the meaning of the word ju/lification, in the 
 fabfequent difconrfe. It cannot import more than a 
 ?}ianifeftafive ]u({\^c2Uou. Indeed it fignifies the fame 
 thing with J/jewing our faith, or evidencing the truth 
 of our profellion, and fo of our juftified Hate.— Bat 
 now let us fee how this argument will conclude for 
 the other fide of the qneftion. The argument ought 
 to be thus dated. Om faith muft be fhewn and ma- 
 nifefted by our works : therefore o\xx good works will 
 juftify our perfons before God, and render us righte- 
 ous acd acceptable in his fight.-—! think, every b,o- 
 L 1 2 dy 
 
2 68 yu/tification by Works in ]2im. \], Let. XV 
 
 dy will o\\T3, that the Spirit of God doth not reafon at 
 that rate ; and thg^fcre that jujlijicai'ion before God, 
 ■which is the finneiW relief againft the challenges of 
 his law and juflice, cannot be the fubjccl here treat- 
 ed of. 
 
 The y^^(?;7^ argument here nfed, is, that a fruitlefs 
 and unoperative/^/V/^, though it be good as far as it 
 goes, yet is no other than what ihe devils have ; he is 
 therefore a vahi many who depends upon acceptance 
 with God by fucb a dead faith. Thou believeft there 
 is 'one God ; thou doft -well ; the devils alfo believe^ and 
 tremble. But ivilt thou know, vainman^ that faith 
 without zuorks, isdeady ver. 19, 20.— -Here the apof- 
 tle exprelly (hews us, what it is he had undertakea 
 to prove ; Which is, that a bare fruitlefs, hidorical 
 faith cannot fave us, becaufe it is common to the very 
 deviis.- — Here he cxprefly (hews, who it is he is dif- 
 puting with : it is a vain man, who vainly expeiTts to 
 •be faved by an id\t faith, and empty proreffion of the 
 go(pt\, without any fruit of obedience.— -And here 
 he does again expreily aifert the principle, which was 
 the fubjedt of his difcourfe, and the only point to be 
 proved, ih2Lt faith without works, is dead.—So that 
 there is no room to debate, what was the defign of 
 this argument. By this hi* efFe£lualIy proves, that 
 ihc faith which jiiftifiss our perfons, muft ht juftified 
 by good -works ; otherwife we are but vain men, and 
 our hope is but a vain hope, which will leave us a- 
 mong unpardoned devils at laft. — But not fo much 
 as the leafl colour of an argument can be found here, 
 that our ferfons ?iXt jufttfied before God by good 
 %uorks : Whence it follows, that \S\t juftification here 
 treated of, raufl neceiTarily be the juftification of our 
 faith, of. our Chriftian character and profeffion ; and 
 iict of our perfons, in regard of their (tate, before 
 God. 
 
 A third argument here brought by the apoftle to 
 prove his point, hAbrahani's bein^juftified by works, 
 
 when 
 
Let. XV. explained and confidered. 1 69 
 
 when he had offered Ifaac his fon up07i the altar^ ver. 
 2 1. — Now it appears from a vanety of the (trongen: 
 and cleared evidences, that the i^oftle did not (cculd 
 not) refer to the judification of Abraham's perfon la 
 the fight of God, but to the jufiificatioa of his faitli, 
 and fmcerity only, in this inilance before* ns. 
 
 This appears, in the firfl place, becaufe Abraham 
 was in a juflified flaie^ by an everlafting covenant 
 thirty years before his offering his fon Ifaac upon the 
 altar. It was io long, or near fo long before this, 
 that the glorious God himfelf made the promife to 
 him, in Gen. xi^ii. 7. And I will eftahlifh my covenant 
 between me and thee ^ and thy feed after thee in their 
 generations^ for an eyerlafling covenant^ to be a God 
 unto fhee^ and to thy feed after thee,-"- And it was 
 more than fo long before this, that Abraham had 
 this teftimdny given him in Gen. xv. 6. That he be- 
 lieved in the Lord ; and he counted it to him for righ- 
 teoufnejr. Yea, he was a believer fo long before, at 
 his ficft leaving his father's houfe. By faith Abraham^ 
 ivhen he was calledy— -obeyed and wejit cut, Heb. xu.S, 
 How then could his offering his fon Ifaac be the mean 
 or term of the jufxification of his perfon before God, 
 when he h^d faith unfeigned, had righteoufnefs im- 
 puted to hi?ny and an everlajling covenant made with 
 
 him fo long a time before P Befides, xiwcrki could 
 
 have juflified his perfon^ be would have httn jujTif.ed 
 by works long before this. For hisv/hole (lory fnews, 
 that he had lived in a courfe of holy fruitful obedi- 
 ence, from the time of ^ax^jujlification till this time.--— 
 There cannot therefore be any fair pretence made, 
 that iht jufiif cation g^ hh perfon is here referred to. 
 No, this good work was not in the ieaft conflitutive^ 
 but only evidential^ of his VitviondX juflification before 
 God. 
 
 Further, it appears by ih^flory itfelf, to which the 
 Apoflle refers,. that it was only a manife{lativey«/?/-' 
 Jication^ a juflijlcaUon Qi\i\$ faith and fincerity, and 
 
 fo 
 
2 70 Jujlijication by Works /« Jam. ii. Let, XV. 
 
 fo declarative of the juftified ftate of his perfon, that 
 Abraham obtaine^by offering his fon Ifaac on the 
 
 ahar. The glorimis God condefcends to treat with 
 
 him after the manner of men ; and by an affumptioa 
 of human affections, to declare concerning him. Now 
 J know that thou fear eji God ^ feeing thou hafl not with- 
 held thy fon, thine only fon f torn me^ Genefis xxii. 12. 
 This then was iht juflification, of which the Apoflle 
 treats, Abraham's making it known, that he feared 
 God, and that h\s faith and profeffion were fmcere. — - 
 For this is all ihtjuflification, which can be proved 
 
 from this text in Genefis, to which he refers. We 
 
 may not fuppofe, that an infpired Apoftle quoted 
 fcripture impertinently : And yet we cannot fuppofe 
 the fcripture referred to, was any thing at all to his 
 purpofe, unlefs we underftand him to be fpeaking of 
 juflifcation in the fenfe I am pleading for. In this 
 fenfe therefore, and this only, did the Apoftle defign 
 to prove onv juflifaationhy works, by the argument 
 now before us. Abraham's obedience witneffed to 
 the truth of hh faith : And fo his real ftate oijufti- 
 jication before God was made apparent. 
 
 This alfo appears by the Apoftle's illuflration of 
 this argument, in ver. 22. Seefl thou how faith wrought 
 with his works, and by works was faith made perfect f 
 
 How was it that faith wrought with his zvorks f 
 
 Not as a joint-condition of his juftificaiion before 
 God. He W2i$ jujlij^ed In the fight of God long be- 
 fore this, as 1 have fhewn yoU already : And the 
 Apoftle Paul affures us, that his juflijication was by 
 faith without works, Rom. iv. 4, 5. Therefore /^^^V^ 
 could not co-operate with his works, to \\\t jufliji ca- 
 tion of his ferfon, when righteoufnefs was imputed to 
 him that worked not, but believed on him that juflified 
 the ungodly. This fenfe being rejeCled and contra- 
 difted by the Spirit of God himfelf, muft confequent- 
 ly by no means be admitted : Nor is there any other 
 interpretation, which can (with the leaft fliew of rea- 
 
 fcn) 
 
Let. XV. confiderei and explained. 271 
 
 fon) be given to thefe words, but that which I am 
 pleading for. Agreeably we read, Heb» xi. 17. By 
 faith Abraham when he was trteSy offered up Ifaac ; 
 and he that had received the promifes^ offered up his 
 only begotten Son, His faith was fignally operative; 
 not a dead faith ; and therefore fmcere. This was 
 vifibly demonftrated by the good worh, which is pro- 
 duced. Such works mull be the productions of a true 
 and lively faith. And we may fee in this inftance, 
 ho^ faith wrought with his works^ exciting, dire^ing, 
 aiTifting him in ihem : And thereby may fee, that it 
 Was not fuch 2i faith ^ as the Apoftle is here com- 
 plaining of. By works was his faith made per fed. 
 
 How was it made perfed f The grace oifaith^ con- 
 fidered in itfeif, was neither the better nor the worfe, 
 neither more nor lefs perfed, for the works which fol- 
 lowed it : Save, as theexercife o^ faith in doing them 
 might tend to (Irengthen and improve the habit. But 
 the meaning feems to be, that it was difcovered, and 
 proved to be a perfed (true and lively) faith, by its 
 
 pra£lical confequences and efFecfts. His faith was a 
 
 perfeCi: or fmcere faith, when it was imputed to him 
 for righteoufnefs, thirty years before this. But this 
 nobie a£l of obedience evidenced the truth o{\\\%faith^ 
 juftified his profeiTion and chara£ler, witnefTed to his 
 being a true believer ; and made it known^ that he 
 indQ^d feared Gsd, feeing he with-held not his fon, his 
 only fon, from /?/7?/,— -In this view of the cafe, the 
 argument is clear and pertinent ; and the evidence 
 full and convincing : but confidered according to the 
 other conftrudlion of the words, it affords no conclu. 
 fion to the purpofe. It is no confequcnce, that be- 
 caufe Abraham's/^///? was operative, therefore his 
 good works made him righteous, or had any hand ia 
 x^t juflification of his perfon before God : Or, that 
 becaufe 'his good works were an evidence that \\\s faith 
 was /c'r/^c? and upright, therefore h\^ good works were a 
 
 con- 
 
2 72 Jujl'tf cation by Works in Jam, ii. Let. XV. 
 
 coudicioQ of his juflification in the fight of God > 
 with rerpe£t to his perfon and (late. 
 
 The fame thing nkewife appears from the twenty- 
 third vcrfe. And the fcrtpUire ivas fulfilkd^ which 
 faithy Abraham believed God ; and it was imputed t-o 
 him for right eoufnejs : And he was called the friend of 
 Gcd. There can be nothing more pertinent, na- 
 tural and eafy, than the appiicarion of thefe words 
 to the purpofe Vv'hich I have propofed. That emi- 
 nent inftance of Abraham's obedience did moft con- 
 vincingly evidence the truth and finceritjr of hh faith : 
 and abundantly verify the report in the fcripture, 
 that Abraham did believe God ^ and that he had in- 
 deed fuch Tifaithy as was the means of rendering him 
 righteous and accepted with God. Thus xht fcrip- 
 ture srtlz^ fulfilled^ and clearly manifefted to be true. — 
 But then on the other hand, \l juflification be confi- 
 dered in the fenfe which you plead for, this argu- 
 ment would be fo far from concluding in favour of the 
 point to be proved, that it would be directly oppofire 
 and contradi6lory to it. For how could Abraham's 
 being juflified by ivorks^ fa'fi^ ^he fcripture^ which 
 faith ^ ht yfi2iS jiiftified by faith ; \{ juftifi cation be in 
 both places taken in the fame fenfe, for abfclureyj//- 
 tificaiion of the petfon before God ? How could his 
 works being imputed for righteoujncfsy fulfil that fcrip- 
 ture which aifures us that his fairh was imputed for 
 righteoujnefs ; unlefs faith and works are the fame 
 thing, aiid there can be no diiTerence at all between 
 believing and obeying ?-— Certain it is, that the Apo- 
 ftle Paul underftood the argument to conclude the 
 quite contrary way, when he undertook to prove from 
 this very text, that righteoufnefs is imputed to him that 
 worketh not ; and that it is imputed without works : 
 And therefore the Apoftle James muft be underftood 
 in fuch a fenfe, as will make both his argument con- 
 clufive, and his do^rine confillent with the other in- 
 fpircd wriiings.-— i {hall only add, as to that claufe, 
 
 ' • ^nd ^ 
 
 A 
 
Let. XV. cor.fidered and explained, 273 
 
 And he vjas called the friend ofGody this does not 
 mean, that Abraham's works made him the friend of 
 God; ^KiX.i\ity declared \\\m {q. His obedience did 
 not put him in the (late of a friend ; but being upon 
 trial found faithful, he obtained this teftimony^ that 
 
 he was the fiiend ofGod^ a judified believer. Now 
 
 Abraham being the father of all them tb'at believe^ 
 aa eminent example of faith, and pattern of juftifi- 
 cation, the ApoOle fubjoins {ytr, 'X^^Tott fee then 
 how that by works a man is juftijied^ and not by faith 
 
 only, In a like fenfe, eveu as Chrift is faid to be 
 
 jiiftifad in (or hf) the Spirit^ fo a Chriflian man is 
 juftifcd by the fruit of the Spirit, in a holy life, /'. e, 
 declared approved of God. By works a man that fays 
 he has faiih, is thus juftified and not by faith only ; not 
 by a faith that hath not works atteoding it ; not by 
 a faith which is alone^ or by itfelf^ deftitute of its pro- 
 per fruits and evidences. Some of the belt critics ia 
 the Greek language tell U€, the exclufive particle 
 /^.cvo^ (ver. 24.) as here placed after the word Faith, 
 has the force of an adjective ; and they read it^^^ 
 fditaria, faith which is alone, 
 
 h fourth argument is taken from the indance of 
 Rahab, ver. 25. Likewife alfo was not Rahab the har- 
 lot juflified by works ^ whenjhe had received the mef 
 
 fengersy and had fent them cut another way f Upon 
 
 which the fame remarks may be made, as on the in- 
 fiance of Abraham.— —Rahab feared the God of If- 
 rael, and was a true believer, and therefore perfo- 
 Vi^'y juftifedixi the fight of God, before h^v fending 
 out* t he f pies another way. For (lie had received the 
 ffies by faith, (Heb. xi. 31.) And coofequently (he 
 certainly h^d faith ^ before (he received them. ,A 
 noble confeffion whereof we find her making to thefe 
 ffies, before iiie^difmifled th^em. See Jo(h. ii. 10, if. 
 Wh?A juflification therefore (^uld (he poiribly obtain 
 by thefe works^hni i\\Q jujliji cation of htv faith ^ fince 
 Ih^/as really io 3 iudiiied ftate before .'' 
 * ^ ■ . ' M m And 
 
2 74 Juftificatwn by Works /« Jam. ii. Let. XV. 
 
 And DOW I am come to the conclvfwn of this whole 
 differtation, which is For as the body without (or fe- 
 vered from) the ffirit is dcad^ fo faith without (or fe- 
 vered from) works is dead alfo^ verfe 26. This, as I 
 obfervcd before, clearly fiiews what was the Apoftle's 
 defign in his whole difcourfe. For every conclufion 
 of an argument juftly profecuted, rauft be naturally 
 deduced from the premifes, and confift of the princi- 
 pal fubjs£t-matcer to be proved, as we fee is the cafe 
 before us. But \^ juftification were here taken in the 
 fenfe which you efpoufe, the arguments would all of 
 ihem be inconclufive : And that conclufion would be 
 
 quite foreign to the purpofe. This confequence 
 
 therefore of my foregoing difcourfe neceifarily forces 
 itfelf upon you, that the Apoftle was not here treat- 
 ing of the ^'tt/?/^:^//^^ of our perfons before God, in 
 regard to their ftate ; but of our faith, in point of 
 fmcerity : And therefore there can no argument be 
 brought from this context, for our juftification by 
 works, in the fenfe you plead for. 
 
 Thus, Sir, you have feen, that the Apoftles Paul 
 and James were treating of very different fubje^s^ and 
 their determinations were adapted to the do^lrines, 
 which they undertook to explain, i^nd thence it is 
 a juft inference made by an eminent divine upon this 
 fubje6t, that *' the principal defigns of the two Apo- 
 " files being fo diftant, there is no repugnancy in 
 •* their affenions, though their words make an ap- 
 " pearance thereof. For they d.o not fpeak ad idem ; 
 ** nor of things eodem refpedu. James doth not once 
 ** inquire. How a guilty convinced fmner, caft and 
 ** condemned by the laiv^ fhouid be jujlified before 
 ** God? And Paul fpeaks to nothing elfe. Where- 
 ^' fore apply the exprefllons of each of them to their 
 ** proper defign and fcope, (as we mud do, or we de- 
 ** part from all fobcr rules of interpretation, and make 
 «5 it impolTible to underftand either of them aright,) 
 
 *« and 
 
 # 
 
Let. XV. conftdered and explained, 575 
 
 *« and there is no difagreement, or appearance oF i^ 
 ** between them," 
 
 And ir may be yet further remarked, that thefe A- 
 poftles had very different perfoQs to deal with, in their 
 refpeftive epiftles : And their addrefTes were accor- 
 dingly accommodated to the (late of the parties to 
 whom they wrote.— -The Apoftle Paul's bufioefs ci- 
 ther lay with fucb, who being newly converted from 
 heathenifm^ were biaffed by the principles taught by 
 the light of nature, and always received by them to 
 indulge the vain thought, that they muft render them- 
 felves acceptable to God, and be juftified in his fight, 
 by their own perfonal righteoufnefs and obedience to 
 the law. An opinion gready ftrengthned by the nu- 
 meroias falfe teachers, who were defirous to be teach- 
 ers of the law, though they underjiood neither what they 
 faid^ nor whereof they affirmed. Or elfe his bufmefs 
 lay with judaizing Chriflians, who being zealous of 
 the Leviilcal difpcnfarion and conftitution, expefted 
 juftification by their conformity to it.— —Of thefe forts 
 of profefTors the Apoflie obferves, that they were foon 
 removed y from him that called them i?2to the grace of 
 Chrijl^ unto another gof pel ^ Gal. i. 6. And that being 
 ignorant of God's righteoufnefs ^ and going about to efta- 
 hlifh their own righteoufnefs^ they had not fubmitted. 
 themfelves unto, the righteoufnefs of God, Uom. x. 3. 
 His concern was therefore to diicover their dangerous 
 and deftruftive mift vke ; and to reprefent to them 
 the way, the true and only way, in which they might 
 hope for juilification in the fight of God. That it is 
 not by works of righteoufnefs which they have done ^ hut 
 of God's mercy y they mull: htfaved; that they muft 
 ht juftified freely by God^s grace, through the redsmp- 
 tion which is in Chrift Jefus ; and that in the jufti- 
 fication of a finner, righteoufnefs is imputed without 
 works ^ and received by faith only. 
 
 On the contrary, James being concerned with car- 
 nal profeffors of Chrittianity, who perverted the doc- 
 M m 2 uines 
 
2 'J 6 J iifiiji cation by Works in Jam. ii. Let. XV, 
 
 triaes o^ gr^ce to encourage themfelves in a carelefs 
 Jicenrioas life, does at large convince them of the 
 ceceiiity of hoUnefs, as the fruit and evidence of a 
 irue and faving faith, and the means to qualify them 
 for the kingdom of heaven —He therefore puts them 
 upon examining into the truth of their faith, and foun^ 
 dation of their hope, and {hews them by the argu- 
 ments already confidered, v/hat alone \m\\ju/tify their 
 profeiTion of faith, and give them good grounds to 
 conclude the fafery of their (late. 
 
 They therefore who over-maguiPy works^ and de- 
 pend upon them as the condiiion of their juftiiicatioQ 
 before God, are admoaiihed by the Apoflle Paul to 
 confider, that they are building upon the fand, and 
 that they mufl: renounce their falfe confidence, or pe- 
 ri ih. For by the vjorks of the law J]? all nofiejh be jufti- 
 fied : And if right eoufnefs come by the law^ then Chrift 
 is dead in vain^ Gal. ii. i6, 27. This foieran truth 
 does indeed (Sir) call for your earned attention. 
 
 On the other hand, they who depreciate^i'^^f works, 
 and negle£l them'as of no confequence to eternal fal- 
 vation, are called upon by the apoftle James to con- 
 fider, how empty their profeffion, how dead their 
 faith, and how vain their hope of falvation is. For 
 if men may go to heaven without holinefs, why may 
 not the devils go there too, 'who have faith (fuch as 
 it is) as well as they ? We muft have a living faith, 
 or a dead hope. Oar faith mufl purify our hearts, 
 and renew our converfaiions ; or leave us among the 
 impure and ungodly for ever. It concerns every one 
 therefore, fotofpeak and fo lo do^ as they that fh ail 
 he judged by the law of liberty, (Jam. ii. 12.) 
 
 Upon the whole then, as you are taught by the 
 one apoPile how dangerous it is to build upon any o- 
 iher foundation, than Chrifl only ; for Chrift Jefus 
 is our hope, and other foundation can no 7nan lay, than 
 that is laid^ which is Chrifi Jefus ; fo are you ad- 
 mouifticd by the other apoftlej that you can have no 
 
 intcreft 
 
L E T . X V . explained and conftdered, 277 
 
 interefl in Cbrift nor title to his falvation, but by a 
 faith which purifies the heart, works by love, and is 
 juftified by a fubfequent life of boliaefs and new o- 
 bedience. 
 
 The extnams, on both fides of the queflion, are 
 equally dangerous. He that joins gvod works with 
 faith as equally the terras ^i jiijlification before God, 
 virtually rejefls the Saviour's fufficiency ; fubftiiutes 
 his own righteoufnefs in the room of the rigbteoufnefi of 
 God ; and confsquently his expe£^ations mull periih» 
 — He that feparaces good works /rs/TZ faiih, in his life 
 and couverfation, as though they were not requifjte 
 to falvatioE, will be found very unfit for the heaven- 
 ly world, when the decree brings forth, He that is 
 filthy let him be filthy fiilL » 
 
 Suffer me then to conclude (Sir) with an earned 
 intreaty, that, as you love your foid, you would leave 
 off" unprofitable difputes ; and not diftracl: your mind, 
 and carry away your thoughts from practical godli- 
 nefs, by fuch an earned application to thefe contro- 
 verted points : but fee to it, that you come to the 
 footdool of divine grace, as a led unworthy perifii- 
 ing finner ; that you depend only upon the riches of 
 God's free fovereign grace, to draw you to Chrid, 
 and give you an intered in him ; that you look to 
 Chrid Jefus alone for righteoufnefs and dren|Tth ; 
 and,chearfuliy trud in him as a fafe foundation of 
 confidence and hope. — See to it, that the life v/hich 
 you live in the fiedi, be by the faith of the Son of 
 God : and as you look to his righteoufnefs only for 
 the fafety of your date, fo likcwife repair by faith to 
 bis fulnefs for all fupplies of grace, whereby you may 
 make a progrefs in hoiinefs. — See to it, that you do 
 not quiet your confcience with a dead faith : but al- 
 ways remeraberj that he who hath this hope in Chriff^ 
 purifies himfelf even as he is pure ; and that as your 
 perfon cannot htjufiifiedy but by faith in Chrid, io 
 your faith caniiot htjuftifi.edy but by a careful dili- 
 gence 
 
278 Our Obligations to good Works ^ Le t. X VI, 
 
 gence in maintaining good works.— -Having therefore 
 ivith the heart believed unto righteoufnefs, be you in 
 an bumble dependance upon Chrili, ftedfaft and un- 
 moveable^ always abounding in the work of the Lord : 
 and your labour will not be in vain in the Lord, 
 
 That you may be kept by the power of God through 
 faith, and receive the end of your faith, the falvation 
 of your foul, is the prayer of, 
 
 Sir, 
 
 Your, &:c. 
 
 LETTER XVL 
 
 Wherein is conftdered in what refpeSls good works 
 are necejfary ; and our obligations to them reprc 
 fented and urged* 
 
 Sir, 
 
 YOUR obfervation is jufl:, that " it would be 
 *« unfuitable and unfeafonabie to make apolo- 
 *' gies for this further trouble (as you are fleafed to 
 ** call it) after I have given you fo many affai iinces 
 ** of my chearful readinefs, to contribute all in my 
 *^ power to your bed interefh"-— Indeed, Sir, I have 
 found nothing troublefome in the whole progrefs of 
 our correfpondence, excepting feme dark appreh^nfi- 
 ons of late, left you \FJo\x\d fruftrate the grace of God ^ 
 \nfeeking righteoufnefs^ not by taitb, but as it were by 
 the works of the law. But it now greatly animates 
 my endeavours to ferve you, to find thofe fears oq 
 my part fo happily removed, by finding '« the diffi- 
 " culties on your part obviated, in .that important 
 " point, and you fatisfied with refpe6t to the founda- 
 
 ** lion 
 
Let. XVI. diftinElly ftated and urged. i-j^ 
 
 " don of your hope." I am fenfible, that the prin- 
 ciples, which I have been pleading for, are " com- 
 *' raonly loaded with opprobrious iuvedtives, as being 
 *« deftru£live of an holy life, and fubverfive of mora- 
 « lity and gcdimefs." But I think 1 have already 
 given you futEcient evidence, that all thefe infmuati- 
 ons are mere Cdlumnics ; and that there is no other 
 poffible foundation, than what I have reprefented to 
 you, for a life of true holinefs and piety, I appeal 
 to your own obfervation and experience, whether 
 in general there be any ih r live more holy lives, and 
 more honour their profeiTion, than they who moft 
 ftridly adhere to the do^rines of fpecial'grace, and de- 
 pend upon Chrift alone for righteoujne/T 2iXidftrength : 
 And whether they, on the contrary who depend u- 
 pon their good works for a title to the divine favour, 
 do not too commonly (hew the weaknefs of their 
 foundation, by the careleflhefs and unfruitfulnefs of 
 their lives. 
 
 The queftion which you propofe, is however wor- 
 thy of a diftin<^ confideration " How far and in 
 
 " what refpeds are our good works necefTary to fal- 
 *•■ vation?" 
 
 ^ In order to give you a proper view of this cafe, it 
 wi.l be needful to anfwer this queftion both negatively 
 aijd pcfttively : Or to (hew you wherein our good 
 works ought to have n^ place, nor be at all looked to 
 or depended upon ; and then to (hew you wherein 
 good works ought to have place, and in what refpe^t 
 they are neceifary to every Chriftian indeed, that 
 would entertain a well-grounded hope of eternal life. 
 In my negative anf«rer to this qaertion, I muft firft 
 obferve, that we are not to do gcjod works in order to 
 cbaf7ge God^s fiirj)o/es and dejigns towards us; or to 
 excite his benevolence and compajftcn to us.— -1 fufpc^l,, 
 it is too common a cafe, for men to depend upon their 
 penitent frames, their duties, their reformations, their 
 works of charity* or o^her religious exercifes, as what 
 
 wiii 
 
J 8 o Our Obligations to good Works ^ Let. XVI, 
 
 will excite afFe6lions, paiTions, or compaffioDs in the 
 glorious God, correfpondeni to what they iind in thern- 
 feives. And thence, when confcience upbraids the 
 fioner for his pad provocations to God, he hopes to 
 •ippeafe his difpleafure by his remorfe, by his duties, 
 or by his more careful future condu<fi: ; And now he 
 is delivered to do all thefe abominations^ his account is 
 ballanced, and he begins upon a new fcore. Thence 
 it is, that bis hopes and fears bear proportion to his 
 frames and carriages. Every ferious pang, every re- 
 ligious duty or moral pra<5lice, which his confcience 
 approves, will raife hisdejedled hopes; and give him 
 comforting expeflations of the divine favour. But it 
 (hould always be remembred, that the change to be 
 hoped for by our duties, religious frames, or moral 
 conduft, muft be \n our/elves^ and not in God. He is 
 of one mind, and who can turn him? He is the Lordj 
 he changeth not. We are therefore not to look to 
 our good works, but to the Redeemer's merits, and 
 the infinite mercy of the divine nature, as what will 
 render God propitious to us. — Though we are 
 otfly to hope for mercy in a way of duty, it. is not be- 
 caufe this will render God more willing to heftow it ; 
 but becaufe it is the way which God, has appointed, to 
 render us more difpofed and ready to receive it.— -It 
 is an imagination very unworthy of God, to fuppofe, 
 that we can move him to the-cxercife of his compaf- 
 fion, whofe very nature is goodnefs and love itfelf ; 
 that we can excite any roercy in him, whofe infinite 
 mercy endures for ever, or that we can procure any 
 change of purpofe in him who ^without any variable - 
 nejs^.^r fiadozv of turning.— -V^htn the glorious God 
 treats with us, as if jie were a partaker of human af- 
 fections and pafTions, this is in mere condefcenfion to 
 our weaknefs ; we being incapable to behold him as 
 he is. Surely it is not to lead us into apprehenfions, 
 that he is altogether fuch an one ^ ourfelves. Our bufi- 
 ncfs therefore is, to come to Qhrift^ and learn of hinu 
 
 to 
 
Let. XVI. d'lJllnBly flated and urged. 2 8 1 
 
 to l?owour pecks toZ>/j^'oi^, to do good works from 
 faiih in Chrift, and out of love and obedience to him; 
 and in that way to hope in God for mercy, for Chrifl's 
 fake, and for his ov/n fake; and not for ours. We 
 are to obey him as a gracious fovefcign : and to hope 
 in him as the fovereign author and donor of bis owa 
 favours. We are to hope in his mercy, not becaufe 
 we can allure him to the exercife of it, or recommend 
 curfelves to him, by any thing we can do : But be- 
 caufe he is infinite in goodnefs^ and delightetb in mercy* 
 The gifts and calling of God are ivithoiit repentarXei 
 Rom- xi. 29. 
 
 I may add, we arc not to do good -works whh a view 
 to qualify us for our reception of Chrifl: by faith ^ or 
 for our intereft in him. Multitudes feem moft dan- 
 geroufly to deceive tbeir fouls in this matter. It is 
 but too common a cafe for men to quiet their confcl- 
 cnces, and to entertain hopes of falvation, from ap- 
 prehendons, that they endeavour to be found in a 
 way of duty, they endeavour to mortify their luft?, 
 and to live a holy life j and therefore, though guilt/ 
 oFmany defeds both in their duties and converfations, 
 ihey hope God will accept them upon Chrift's account, 
 ihat the merits of Chrid will make up the dcfe<fls of 
 their perfoririances, and his blood cleanfe them from 
 the guilt of their fins.— -If they lliould fall into fome 
 more grofs and enormous fm*^, or grow carelefs and 
 remifs in duty, they will then perhaps fall into a panic, 
 and terrify the mfelves with apprebenfions, that Chrift 
 will Dot accept fuch as they are: but when they have 
 reformed their condu^l, their fears blow over, and 
 they revive their hopes, iliat they (hall ye%t obtain 
 mercy for Chrift's fake. And what is the narural 
 laiiguage of all ihis, but that they (hall obtain an in- 
 tereii in Ciirift by \kit\x good ^^^ oris ; and when they 
 huve d.^7xt their parr, he will do the reft, will make 
 Uji ihe defe«its of their attainments, and give fuch a 
 vaJK CO their fmcere (though imperfeO) obedience, 
 N n thai 
 
^^2 Our obl:gations to good Works, Let. XVI. 
 
 that tbis (hall recommend them to the favour and ac- 
 ceptance of God.-— As though the glorious Redeem- 
 er undertook our ranfora, for no other end, than to 
 render our deficient duties meritorious : and our fms 
 innocent and inofFenfive.'— This legal ^.M f elf -righteous 
 principle feems generally to obtain with the carelefs 
 carnal world. , And when fmners come under convic- 
 tion of their guile and danger, they are yet influenced 
 by the fame legal difpofition, though it appear in an- 
 other form. What diftreiling fears and terrors do 
 they ufually agonize under ! How impollible is it to 
 give them any fenfible view oi the hope that is fet he- 
 fore them 1 But what ftands in the way ? Their fms 
 are great, their hearts are hard, their duties formal 
 and hypocritical, their corruptions prevalent, that 
 they eannot think Chrift will accept fuch as they are ; 
 and therefore they dare not venture their fouls and 
 their eternal intereits upon him. — Were the cafe o- 
 therwife, could they fubdue thefe flubborn hearts, 
 could they get a victory over thefe corruptions, fanc- 
 tify thefe depraved alFe<f^ions, and be mere fpiritual 
 in their duties; or in other words, could they them- 
 felves begin their own falvation, then they could de- 
 pend upon Chrift to carry on the work in their fouls ; 
 and then they could hope, that God would accept 
 them for Chrift's fake.-— But all this is to fubllituce 
 our own righteoufn^fs in the place and flead of the 
 righteoufnefs cf Chki^t ; or at be(i, to divide the 
 work of our falvation between Chrift and ourfelves. 
 
 Will you bear with me, Sir, If 1 am forced to ex- 
 prefs my fears, that you are yet under too great re- 
 mainders of this unhappy difpofition.— -I rejoice in 
 your recovery from your late dangerous miftake. I 
 cannot but hope, that ycu have cbo/en the good part, 
 which Jball not be taken from ;'^k.— -But what mean 
 the frequent returns of your defponding hours ? 
 Whence do your hopes and fears bear proportion to 
 your prefent frames.'' What cccaCons thofe many 
 
 dark 
 
Let. XVI. dlJlinBly fluted and urged, 283 
 
 dark apprehenfions, not only that you hare not an 
 intereft in Chrift ; but that you ih?Jl never attain to 
 it P— -I intreat you to confider, that Chrijl came to fave 
 ft finer s ; and that we mufl: come to him and truft in 
 him as f.nnersy having no valuable qualification of oar 
 ovvn i'j \tui\c us 10 his favour, nothing but our guilt 
 and pollution and his fufiiciency to plead, for our ac- 
 ceptance with and intereft in him. In proportion 
 
 as you look to your own qualifications to recommend 
 you to Chrill:/ fo far you pra^ically make a faviour 
 of your ^f"?^ worki ; and reject the terms of falvaii- 
 on by Jefus Chrift.— As it is certain, that you can 
 have no good works ; which are acceptable to God for 
 any faving purpofes, till you h^ve/aitb in Chrift : fo 
 it is alfo certain, that you need not feek for any ia 
 order to your chearful truft in him and dependance 
 upon him, xo juJUfy you by his righteoufnefs, \ofancli- 
 fy you by his Spirit, and to make you an heir accord- 
 ing to the hope of eternal life. — The gofpsl brings 
 glorious tidings of falvation to perifhiag fmaers. It 
 exem.pts and excludes none who will come to Chrift 
 for life, who will come to him as lojj JtnnerSy under a 
 fenfe of their guilt and unworthinefs ; who will buy of 
 him wine and milk, without ?nop.ey and ivith>ut price ; 
 and who will take the ivaier of life freely. Be their 
 fins ever fo great, his blood will cleanfe them from all 
 their fins. Be their hearts ever fo hard, he will take 
 away their hearts of ftons, and give them hearts offlefh. 
 Be they ever fo deftitute ot any gracious qualification, 
 of his fulnefs, they fhall receive^ even grace for grace. 
 Whatever their cafe be, they may fafely truft in him, 
 as the author of eternal falvation.— -^^x. this alas ! is 
 the raifery and ruin of muhitudes, who are pretend- 
 ing to feek falvation by Chrift, that they are for di- 
 viding the work of their falvation between him ani 
 them : And by fubftrafting the honour of their fal- 
 vation from him, who will do all or nothing for them, 
 though they folhw after the law of righteoufnefs^ they 
 N n 2 ^ do 
 
284 Our ohligalions to good Works ^ Let. XYI. 
 
 do net obtain it : becaufe they feek ity not hy faith ^ hut 
 as it were by the works of the law. — Here then you 
 fee, that good works have no place at all. We are to 
 look after no recomTiending qualifications for aa in- 
 lereft in Chrilt : but to come to him guilty and mifer- 
 able as we are, that he may be all and in all^ be all 
 to us, and do all in ns and for us. He came not to 
 call the righteous y hut [Inner s to repentance^ Mat. ix. 13. 
 I iDuft further add, that we are not to do good 
 worksy in expe£latioa that we fliall by them obtain a 
 title to lYit future inheritance. — Heaven is a pur chafed 
 foffeffion. Oar title to it, our qualification for it, our 
 perfeverance in the way that leads thither, and our 
 eternal enjoyment of the glorious inheritance, are all 
 purchafid by the blood ^Christ. Id all thefe re- 
 fpe^ts, Chrift Jefus is our hope ; and when we rejoice 
 in hope of the glory of God ^ we muft rejoice in Chrijl 
 J ejus y having no confidence in thsflejh. It cannot be 
 100 deeply imprelTed upon our hearts, that it is not by 
 works of righteoufnefsy which we have done^ but of his 
 rnercyy that Godfaveth us. It is mere mercy in the e* 
 ternal contrivance of our falvatioa by Chrifl: ; mere 
 filer cy in his incarna:ion, humiliation, obedience and 
 fuiferings for us ; mere mercy in the application of his 
 rederapt on to our fouls ; mere mercy^ that we are 
 kept by the power of God, through fahh to falvation ; 
 and mere mercy, that Chrill will at X-^^prefent us fault- 
 lefs before the throne of God zoith exceeding joy. It is 
 to the praife of the glory of his grace, wherein we are 
 made accepted in the be loved.- "-Owe good works can- 
 r,ot have any (hare in purchafing our title to this fal- 
 va ion. They cannot make atonement for our fms ; 
 becaufe the iniquity of our mod holy things (lands in 
 need of atonement. They cannot give us a covenant 
 right to mercy ; becaufe we are antecedently finners, 
 and obnoxious to the curfes of the brol^en law. They 
 cannot make us meet for falvatioa; bscaufe by their 
 iiiipe^fcflioas they flii] leave us open to the curfe ; 
 
 and 
 
Let. XVI. dijJ'maiy JlaUd and urged. 285 
 
 and becaufe they canriot fan^lify our nature, and give 
 us new hearcs. Nor can they give us any claim to 
 the fpecial influences of the Spirit of God ; becaufe 
 then our fan^tificaiion would be of dtht^ and not of 
 grace. What then can they do I No more, than to 
 bring us to the foot of a fovereign God, to wait up- 
 on hira in the way of his appointmentSj that he would 
 work in m both to will and to do^ of his good pleafure. 
 
 You will remember, that 1 am here fpeaking of 
 our being inthled to falvation by our good works ; 
 and not of their ufetulnefs to our fpiritual and eter- 
 nal welfare. In the former (cuk, they mud be ut- 
 terly difciaimed : and all our-righteoufnejjes efteemed 
 but as filthy rags ; as 1 have particularly fliewn you 
 in fome former iettei-s. Id the latter {znit^ they mud 
 be diligently and painfully purfued, and attended to ; 
 
 as I (hall more fully fet before you. Our bufinefs 
 
 therefore is, with mod earned application to watch 
 daily at wifdonHs gates y and wait at the pofts of bis 
 doors^ to ule our mod a^^tive endeavours in all the 
 ways of godlinefs, riehteoufnefs, and charity, doing 
 ^11 in the name of Chrift\ and when we have done all 
 v;e can, to come (till as loft, guilty, worthlefs, and 
 helplefs finners, feif-loathing, and felf*condemning, 
 to the throne of mercy ^ acknowledging that to us belongs 
 fhame and confufion of face ; and that we have nothing 
 to plead but the riches of redeeming love, and the 
 boundlefs grace of God in Chrid, for the acceptance 
 either of our perfons or fer* ices. In our highed at- 
 tainments, we Ibould come before God with that lan- 
 guage of faith, l^aniel ix. 18. We do not prefent our 
 Jupplications before thee^ for Qur right eoufnefjcs^ but for 
 thy great mercies, 
 
 1 ihall only fubjoin, that we mud not depend upon 
 cur good worl^^v a progrejftve fandlfcationy for re- 
 newed fuppliespf grace, and for a continued progrefs 
 in holinefs and comfort unto God's heavenly kingdom. 
 It 13 a dangerous miftake, which too many fecm to 
 
 fall 
 
$86 Our Obligations fo good Works Let. XVI. 
 
 fall into, that we are to depend upon Chrift alone for 
 jujtifying righteoufnefs : but trull: to our own a£live 
 endeavours for inherent righteoufnefs, for a viftory 
 over our corruptions, and for a conforroiry of heart 
 and life unto the divine nature a-jd will. Thence i'' is 
 that although they carry on a dreadful ftruggle with 
 their corruptions, yet thefe, notwiihftanding all their 
 purpofes, promifes, vows, waicbings, faftings, and 
 other mechanical endeavours, will ftill prevail, and , 
 often throw them into great perplexity and confu- 
 
 fion. They are fenfible, that God demands their 
 
 hearts ; and that it is impolTible, their external re- 
 formations fhould be acceptable, while their hearts 
 are far from him, aod led away with divers lofts. 
 With what agony and toil do they therefore worry 
 with their carnal and fenfual affcftion?, their impetu- 
 ous appetites and paffions ; ufmg various n^ethods of 
 mortification and difcipline, to corred foe diforders 
 of their nature : And are but Hill rolling a (lone up 
 hill, whicn as foon as they let go, is at the bottom 
 
 again. They are fenfible, that God requires lin- 
 
 cerity in the inward man, in all the duties of religi- 
 ous worjhip. They therefore groan under the bur- 
 den of their religious defers, their deadnefs, forma- 
 lity, and wandering thoughts in their appproaches to 
 God ; condemn every duty they perform, and re- 
 folve upon more watchfuloefs and care for the fu- 
 ture : but alas ! the difficulty remains ; and they are 
 ready to fiuk under ditcouraging apprehenfions of 
 their hypocrify. Indeed, when they gain a little 
 ground, their hopes are revived and their endeavours 
 animated : but when deadnefs and corruption pre- 
 vail, their diftrefs and fear return and prevail with 
 them, their fpirits fink, and they are ready to be quite 
 difcouraged. How many poor foul^^re thus Libo'ir- 
 ing in the very fire, making a toilfome and melan- 
 choly drudgery of religion, by their legal attempts 
 and their fpirit of bondage ? 
 
 How 
 
Le t . XVI. dijlkaiy fiated and urged. 287 
 
 How far thefe ^haraflers are applicable to yourfelf. 
 Sir, you can bed telL But this 1 know by experience, 
 that fo far as this legal dirpofition prevails in us, it 
 will not only darken our way, but check our progrefs 
 in grace and holinefs,— -If you woukl make any pro- 
 ficiency in your fpirirual courfe, you ought to re- 
 member, that the divine life mult be carried on ia 
 the foul; in rhe fame manner, and by the fame means, 
 that it uas begun there.. We are not oxA^ jujlijiedby 
 v^faith ; but we muH: be fanctijied by faith too; and 
 of Chnjl's fidnefs mw^ receive y even grace for grace. 
 A cheartul dependance upon Chrift for all fupplies of 
 grace and flrength is the way to obtain his quickning, 
 comforting, and ftrengthning influences ; to have our 
 hearts enlarged in the fervice of God ; and to run 
 
 the way of his coaimandments with delight. We 
 
 muft be dead to the law (to all dependance upon k 
 and hope from ic) if we would live unto God^ Gal. \u 
 
 19. Though we muft difcharge the duties of the 
 
 law, and live in conformity to it : Yet thefe muft be 
 done with a gofpel-fpirit, from gofpel-principles and 
 motives. What the law could not do^ in that it was 
 weak through the Jlejh, God fending his own- Son^ in . 
 the likenefs of finjul fiefh, and for finy condemned fin 
 in the Jlep. Would you then maintain a truly 
 fpiritual life, The life which you live in tke/lefb^ muft 
 be by the faith of the Son of Gody Galatians ii. 20. 
 Would you maintain a converfation worthy of your 
 holy ^xohKioxiy your good converfation muft be in Chrijl^ 
 1 Peter iii^ 16. Would you live in the love of God 
 and your neighbour, it \s faith vjbich works by love. 
 Gal. V, 6. Would you get a vi61ory over the world, 
 and all its allurements, "fhis is the vidory that over- 
 Cometh the worlds even our faith, 1 John v. 4. Would 
 you be able to withftand temptations. It is the fhield 
 of faith y by which you will be able to queiich the jiery 
 darts of the %vickedy Eph. vi 16. Would you walk 
 honeflhy as in the day, you muft fut on the Lord J e- 
 
 ■ ' " fl4S 
 
2 88 Our Obligations to good Works Let. XV f. 
 
 fus Cbrij}^ Rom. xiii. 13, 14. Would you be (Irength- 
 ened in the feiTicc of God againft all oppofirion, you 
 mud be ftrong in the Lord^ and in the power of his 
 might, Ephef. vi. 10. Would you have your heart 
 purified from finful lufls, appetites, and paflions, you 
 mud get your heart purified by faith^ A<Sls xv. 9. 
 Would you go on in your way rejoicing, you muft 
 rejoice in Chrift Jefus, having no confidence in the fleff.\ 
 Phil, iii. 3. Would you perfevere in the fear and 
 fervice of God, you muft be kept by the power of God 
 
 through faith unto falvation^ i Peter i. 5 Sir, it is 
 
 not your bufinefs to run without \tg^i or fly without 
 wings: But to go forth in the flrength of the Lord 
 God. Defpair of all fufficiency of your own, to mor- 
 tify your corruptions, and quicken your foul ia the 
 ways of God and godlinefs. Humbly repair to the 
 Lord Jefus Chrift, and chearfully truft in him forgrace 
 and ftrength, to make a fuccefsful progrefs in your 
 fpiritual courfe. Let not your imperfeftions or cor- 
 ruptions difcourage you j nor let your good purpofes 
 or performances be the ground of your hopes : but 
 in a diligent ufe pf go fpel -means, commit your way to 
 the Lord, irufl alfo in him, and he will bring it topdfs, 
 I think, you cannot fo farmifunderftand me, as to fup- 
 pofel am exhorting you to depend on Chrifl: for holi- 
 nefs,inthe careiefs neglecTt o^ good works. This would 
 hcprefumptiony and noi faith. Nol I am exhortiogyou 
 to a realizing impreiTion, that your good works will not 
 fan<^ify your heart, your affeftions, or converfaiion ; 
 when you have done all you can, that you muft rely 
 wholly upon the Lord Jeius Chrift, and that you may 
 rely confidently upon him, to fulfil the good pleafure 
 of his gccduefs in your foul ; and carry you on from 
 grace to grace, and from ftrength to ftrength, till you 
 come to the meafure of the ftaturc of a perfe61 man in. 
 
 Chrift Jefu3. Thus 1 have ftiewn you negatively in 
 
 fome iuftances, to what purpofes our good zvorks are 
 cot neceftary, and in what refpffts they may not be 
 depended upon. 
 
 I pro- 
 
Let. XVI. dijlinclly Jlated and urged, 289 
 
 I proceed in the next place to fhew you afirma- 
 thely^ in what refpeds they are of neceffity ; and to 
 what furfofes they raufl be done, by ail thofe who 
 would approve themfelves Chriilians indeed. 
 
 . I. Then woodworks are necelTary, as being one 
 df^fign of cur election^ redemption^ and effeCiual voca- 
 tion, They are one end of our eledlion. God hath 
 
 c ho/en us in Chrijl, before the foundation cf the ivorld^ 
 that we fhould be holy and ivithcut blame before him in 
 love^ Eph. i. 4. And it is by a life oi good works, and 
 a ^rogrefs in holinefs, that we are to make it evident 
 to ourfelves, that we were chofen untofalvation, thro* 
 fandif cation of thefpirit, and belief of the truth. And 
 accordingly we are exhorted in this way, to give dili- 
 gence to make our calling and eledlonfure^ — 2 Peter 
 
 i. lo. Good works are likewife one end and defign 
 
 of our redemption in Chrift. He gave himfelfjor usy 
 thai he inight redeem us from all iniquity, and purify 
 unto himfelf a peculiar people, zealous of good works y 
 Titus ii. 14. And they who are indeed interefted in 
 thisredempiion, who indeed have believedin Cod cur 
 Saviour, who fincerely truft in Chrift for needed fup- 
 plies, will feel the power of his grace, quickniog 
 their foul?, and exciting in them a zealous carefulmfs 
 to maintain (rood works : and therefore fuch have no 
 grounds to conclude upon their intereft in Chrift, who 
 live carelcfs (enfual lives, in the negle<5l of duty to 
 God, of righteoufnefs or charity to men ; or in a wil- 
 ling indulgence of any way of finning I may add, 
 
 good wcrls are alfo the end of our vocation. Gjd hath 
 called us unto holinefs, 1 Theff. iv. 7. We are accor- 
 dingly inftru£ted, that as he which hath called us is 
 holy, fo we fhould be holy in all manner of converfation, 
 I Peter i. 15. None therefore have any grounds to 
 ilatter themfelves with the dream of a regenerate 
 Aaie, while they indulge themfelves in any fmful way, 
 o-' live in the ne^kfl o^ good works : whatever expe- 
 ricaces they may pretend to, or whatever joys and 
 O o com- 
 
290 Our OhUgattons to good Works Let. XVL 
 
 comforts they may entertain, ^his we are to affirm 
 conjlantly^ that they which believe in God, muft be and 
 will be careful to maintain good works ^ Titus iii. 8. 
 Though good works are not the fountain and founda- 
 tion of a renewed naiure, they are always the ftreams 
 that flow from that fountain, and the fuperftru£lure 
 upon that foundation. Though they do not fan^lify 
 us, they are the natural and neceilary ablings and ope- 
 rations of a fan^tified heart. An unholy life give& 
 the lie to our profefiion of an holy ftate ; and infers 
 on ns the jufl denomination of liars ^ (i John ii. 4.) — 
 It defeats all pretenfions to eitedlual calling; it con- 
 tradicts the very end of converfion ; and is contrary 10 
 the unalterable tendency of the new nature. Grace 
 is given for exercife ; and is a vital, operative prin- 
 ciple. We (hall therefore receive the grace of God 
 in vainy if the principle be not exerted in agreeable 
 praflice. 
 
 2. Good works are neceiTary, as they belong to the 
 way leading to heaven, and are preparative for the 
 fofjejfion of it. They are fo neceilary in this refpedb, 
 that it is certain, that no man who has the opportu- 
 nity after his converfion for a life of good works, will 
 ever get to heaven in any other way. Without holi- 
 
 nefs no man fh all fee the Lord^ Heb. xii. 14. We 
 
 iriufl: not only enter in at the fir ait gate^ but walk in 
 the narrow way which leadeth unto life. Chrift is the 
 fupreme and comprehenfive way : but holiyiefs is a 
 fubordinate and fubfervient way. Neither do any 
 walk in Chrifly unlefs they walk before hira in true 
 holinefs." — Ihey who would hope for heaven here- 
 after, mufl have it begun in their fouls here. Their 
 hearts muft be in fome meafure conformed to the di- 
 vine nature and will, that they may be attempered and 
 qualified for the enjoyment and employments of the 
 heavenly world. How could fuch men find comfort 
 and pleafure in the eternal fervice of God, to whom 
 his fervice here is ungrateful and burdenfome r None 
 
 therefore 
 
Let. XVI. diflin6lly Jlated and urged, 29 c 
 
 therefore are in the way to heaven, but they who by 
 a life of bolinefs are preparing, and labouring after 
 a meetnefs to he partakers of an inhtritance among ths 
 
 faints in light. There is nothing more certain, thaa 
 
 that a life of Tin and impiety, iloih and irreligion, leads 
 down to the chambers of death : And it is therefore 
 equally certain, that Chrift Jefus leads none toheavea 
 in that road. It is true indeed, that we may be in the 
 way to heaven, while compafled with many infirmi- 
 ties, while groaning under much deadnefsand forma- 
 lity in duty, while liable to many involuntary fur- 
 prifes into fin, while greatly defective in our religi- 
 ous attainments, and in our condu6l, both towards 
 God and man. But they have not this hope, who 
 live in the wilful negle<n: of known duty, who deli- 
 berately indulge themfelves in known ways of finning 
 againft God, who roll any iniquity as a fweet mor- 
 fel under their tongue ; or live in an allowed violation 
 of the laws of righteoufnefs, charity, and peace to- 
 wards men- Jfany man have not the Spirit ofChrifl^ 
 he is none of his. And if any man have the Spirit of 
 Chrifl:, the fruit ofthefpirit in him will be love^joy^psau 
 longfuffering^ gentlenefs^ goodnefs^ faith y meeknefs^ tern- 
 perance : And they xvho live in the Spirit ^ will alfo 
 ivalk in the Spirit, We mull: by a patient continuance 
 in well-doings feek for glory ^ honour^ and inijuortality^ 
 if we would inherit eternal life, 
 
 3. Good works are neceiTary as afls o^ obedience to 
 God's commands ; and a juft acknowledgrasnt of his 
 dominion over us.- — By right of creation, the bleffed 
 God has an unalienable claim to homage and honour 
 from us. By the immutable laws of our being and 
 nature, as his creatures and dependents, w^e are un* 
 der bonds of fubjeclion and obedience to him. The 
 grace of the gofpel does not cancel thofe natural o- 
 bligations, or lellen, the force of them. Chrift came 
 nat to dsflroy the law : Nor do we make void the law 
 through faithy bur rather eftabliih it. The great 
 O 2 God 
 
292 Our Obligat'iGns to good Works Let. XVL 
 
 God has not laid dbvi'n his right of fovereignty and 
 dominion over us, by affordir-g us a medium of re- 
 conciliation to himfeif, and a title to eternal happi- 
 nefs : But rather has that way laid us under further 
 and Wronger obligations to that obedience. Our 
 freedom from the curfes and fevere demands of the 
 moral law, as a covenant of life, is fo far from freeing 
 us of our duty towards it as a rule of pra£lice, or ex- 
 cufmg us from a careful obfervance of its precepts, 
 that the gknoiis liberty we are made partakers of, is 
 given us for this very end, that ive may Jerve God 
 without fear ^ in holinefs and righteoufnejs before himy 
 all the days of our lives. Though the moral law be 
 prefented to us now under forae different refpe^ts and 
 confiderations, from what it was originally, yet the 
 fame law remains the rule of obedience, confirmed 
 and enforced (as fuch) by the gofpel iifelf. Whence 
 it follows, that to live a carelefs, finful, fenfnal, world- 
 ly life, in the negleft of cur duty towards God and 
 our neighbour and ourfelves, is more aggravated vg- 
 bellion againft God, than the fame life of impiety 
 ^'ould have been under the covenant of works. For 
 now a life of impiety is not cnly a violation of the 
 precepts of the law, but c^ \ht gofpel xoo. And the 
 greater difcoveries God has been pleafed to make of 
 his glorious perfe£fions, the greater manlfeflations he 
 has made of his goodnefs and mercy, the greater are 
 our obligations to obedience, and confequently the 
 greater will be our rebellion, as well as ingratitude, 
 if we continue difobedient. We are therefore to 
 confider, that inflead of God's fufpendinn: his riidn 
 
 ' too 
 
 of doffiinion, or abating* our obligations to obedience, 
 under the prefent difpenfation of gofpel-light and 
 love, he requires and expe£i:s of us greater watchful- 
 nefs and care to pleafe and honour him, greater purity 
 and holinefs, than under the more legal and imperfefl 
 difpenfation of Mofes. It is undoubtedly true, that 
 ibofe fins and imperfefiions, which were confilfent 
 
 wiih 
 
Let. XVI. diftindJy Jlated and urged. 29^ 
 
 with a ftate of grace, under the Mofaic difpenfation, 
 are cot fo now under the Chriftian difpenfatiou ; 
 wherein not only we have more light and knowledge, 
 but Chriflians indeed do obtain more purifying and 
 quickning influences of the Spirit, than they then or- 
 dinarily did. There is therefore no room to exte- 
 nuate our falls into lin, by the examples of the JewiOi 
 faints. For though that miniftration w^as glorious, 
 y tithe mimfl ration of the Spirit if 7nore glorious ^ ha:i 
 a glory that vaflly excelleth^ (2 Cor. iii. 8, 9, 10 ) By 
 the beholding of which glory of the Lor d^ we are changed 
 into the fame image, frora glory to glory, (ver. 1 8.) Our 
 enjoying the promifes of thegofpel lays us under the 
 ftrongeft and moll: indifpenfible obligations, to demfe 
 ourfeives frc?n allfidhinefsofthefiefhandfpirit^ and to 
 
 ferfed: hoiinefs in the fear of God, 2 Cor. vii. i. 
 
 God forbid^ that any of us /hu/d continue in fm, that 
 grace may abound ; or turn the grace of God into laf- 
 civicufnefs. This Would determine us to be imgodly 
 men^ who deny the only Lord God, and our Lord Jifus 
 Chrifty (J"de, ver. 4.) Thence it is, that the difo- 
 bedience of gofpel-fiiiners will bring upon them the 
 greatefl and moi\ dreadful damnation. See Hebrews 
 X. 29. 
 
 4. Good works are neceffary, as expreiTions of cuf 
 gratitude to God for all bis goodnefs to us, more ef- 
 pecially for gofpel-grace, and moft efpecially for the 
 
 gracious influences of his bleffed Spirit. ImpciTible 
 
 it is, for us to have any due conception, how great 
 our debt of gratitude is, to .Q^^r infioite benef36tor. 
 Lie has made us, and not we ourfehes^ his hands have 
 framed and foflAoned us round about. _ He has preferv- 
 ed us through innumerable difficulties and dangers ; 
 and all our lives continually followed us with loving- 
 kindnefs and tender mercies. He has made this migh- 
 ty globe for our ufe, with all its amazing variety of 
 furniture, fitted to fupply us with whatever is necef- 
 fary, convenient, comfortable, or delightful. He has 
 
 dif. 
 
294 ^^^ Obligations to good Works Let. XVI. 
 
 diftinguiflied us from very much the greateft part of 
 our fellow creatures, by the abundance of our en- 
 joymenis, and the greatnefs of our privileges. — And 
 if all thefe, and the innumerable other inftances of 
 the inexprelTible kindnefs and goodnefs of God to us, 
 be not fufEcient to excite our gratitude, and to at- 
 traft our afFe^iions to fuch an infinite fountain of be- 
 nevolence, yet certainly our redemption by JefusChrift, 
 our enjoyment of gofpel-ordinances, our advantages 
 to live to God in this world, and to be eternally hap- 
 py in the enjoyment of him in the future ftate of e- 
 verlafting light and love, are enough to carry our 
 minds beyond admiration, and even to overwhelm 
 them with aftonifliment. And what returns does the 
 glorious God expert from us, for all this ? No more, 
 than the love and obedience of our thankful hearts and 
 fruitful lives. No more than to live to him, and de- 
 light in him, gratefully to receive, and faithfully to 
 improve the benefits he is bedowing upon us. He 
 requires nothing of us, but that we {hould be ready 
 to every good work^ out of love and gratitude to God. 
 
 How unworthy (hall we therefore be for ever, of 
 
 one fmile of his countenance, or the lead favour and 
 kindnefs, if the infinite goodnefs of God, his infinite 
 love and compafiion in Chrift doth not conjlrain us, 
 to renounce our lufis and idols, and make it our de- 
 lightful endeavour to feek and ferve him ! He may 
 
 well expoflulace with fuch, as with his ancient peo- 
 ple, Will ye thus requite the Lordy O foolijh people, 
 andunwife ! He juftly may, and certainly will exclude 
 fuch from the glory and blefiednefs of his eternal 
 praifes, who have not hearts to love him, and ferve 
 him, and praife him here. They who have ever taft- 
 ed that the Lord is gracious^ and have any becoming 
 {tnfc of t'lrcir obligations to him, will ftudy what they 
 Jhall render to the Lord^ for all his benefts ; they will 
 delight in endeiivours to glorify him ; they will be 
 folicicoully careful of a condanc conformity to his will, 
 
 and 
 
Let. XVI. diflhclly flated and urged. 295 
 
 and take a peculiar pleafure and pains \^ foUozv'wg 
 after holinefs, 
 
 5. As I have diftin^tly confidered in my laft, good 
 ^orks are neceffary evidences of the truth and fince- 
 rity of our faith in Chrift. And I need only add 
 here. It is a faithful faying^ which* cannot be too 
 much infifted upon, that they who pretend to have be- 
 lieved in God, muft he careful to maintain good works. 
 All their profeffion of religion, all their imaginary 
 faith in Chrift, all their peace and joy, all their ap- 
 pearance in the caufe of truth, all their feeming zeal 
 for the glory of God, the intereft of religion, and 
 the. converfion and falvation of fmners, or whatever 
 clfe they may fuppofe evidences of their renewed flate, 
 will prove but as founding brafs and a tinkling cym- 
 bal, without a real life of good works, - — Such are 
 greatly to be pitied, who can have peace from any 
 fuppofed experiences of grace, while they walk in the 
 imaginations of their own hearts. The Lord Jefus 
 Chrift will own none as belonging to him, but thofe 
 who are a peculiar people, in forae meafurc zealous of 
 good works. He will in the day of' accounts declare 
 to all others, that he never knew them ; and fentence 
 ;hem to depart from him, as workers of iniquity,- — But 
 to this 1 have fpoken particularly already. — And 
 therefore (hall only fubjoin here, that obedience is 
 the genuine exercife, and therefore a neceifary evi- 
 dence of faith unfeigned. What are good works/ 
 but works of faith ; or faith in operation, exciting o- 
 ther graces to their proper adlion and exercife. With- 
 out we exemplify the obedience of faith, cur faith is 
 vain. 
 
 6. Good works are neceffary to honour our profef- 
 fion, to adorn the do^rine of God our Saviour, 
 and to bring glory to his name. — There is nothing 
 infers a greater fcandal upon our holy religion, than 
 the unfacflified lives of its profelTors. This gives oc- 
 caijon to the enemies of the crofs of Chrift, to blaf- 
 
 pheme 
 
s 9<5 Our Obligations to good Works, Let. X VL 
 
 pheme his name, 2iX\difp€ak evil of the way of truth ; 
 to call religion itfelf a cheat ; and judge all that make 
 an appearance of holincfs, to be hypocrites and falfe 
 pretenders. This calls a tumbling block in the way 
 of poor fouls, that are beginning to look Zion-ward ; 
 and proves a fa^ temptation to apoftafy. This hard- 
 ens fecure fmners in their fuifu! courfes ; and pacifies 
 their confciences, from the thoughts that fuch who 
 make pretences to religion, are impious and wicked, 
 as well as they. And what is Rill worfe, if while we 
 feek to bejujlijied by Chrijl, we our [elves alfo are found 
 fmners ; this brings great diflioaour upon our blelled 
 Saviour, as though he were the minifier of fin ; and 
 has a dreadful tendency to render the means of grace 
 ineifeftual, to quench the fpirit, and to drive the 
 very form, as well as power of godlinefs out of the 
 
 world. You therefore fee the necellity of good 
 
 works and of a holy life, if we have any value for the 
 intereils of Chrift's kingdom in the world, any pity 
 to the precious fouls of men, any regard to the ho- 
 nour of our bleffed Saviour, and the holy religion 
 which we profefs ; and any defire to efcape having 
 the guilt of other mens fins, as well as our own, 
 
 charged to our account in the day of Chrift. if 
 
 there be any force in thefe and many other like mo- 
 tives, to prompt us to a life of holinefs, we who pro- 
 fefs ourfelves Chridians, (liould approve ourfelves a 
 chofen generation, a royal prieflhood, an holy nation, 
 a peculiar people, to f^ew forth the praifes of him^ 
 who has called us cut of darknefs into his marvellous 
 lights I Pet. ii. 9. —Indeed the chief end of man is to 
 glorify God 1 It is the defign of our creation : and it is 
 the defign of our redemption. For ye are bought with 
 a price : therefore glorify God, in your body, and in your 
 fpirit, -ivhich are God's, i Cor. vi. 20. It is the de- 
 fign of our baptifm and profeiTion, and of all our ex- 
 perience of the operations of the fpirit of grace ;/and 
 ihould be the fcope of all our converfation and prac- 
 tice. 
 
Let. XVI. dlftlnElly ftated and urged. 297 
 
 tice. — But, how fliall we a£l lo correfpondence to 
 this defigo, unlefs we care for the things of the Lord^ 
 that we may be holy^ both in body andjpirit : diligent- 
 ty following every good work : We (hould ftudy, what* 
 ever we do^ to do all to the glory of God ^ i Cor. x. 31, 
 And to this purpofe it is necelTary, thjit "^t follow not 
 that which is evily but that which is good* For by 
 breaking the law ^ wt difhonour God: but herein is he 
 glorified that we bear much fruity ia aa exemplary and 
 ufeful life. 
 
 7. Good works arc likewife neceflary to our inward 
 peace and comfort.- — We often fee that obfervatioa 
 verified, that the wicked, are like a troubled fea when 
 it cannot rejly whofe waters cafl up mire and dirt ; and 
 that there is no peace to the wicked. They mult have 
 feared confciences indeed, who can have peaceable 
 minds in a progrefs of fin, and in the negleft of prac- 
 tical godiiaefs. A truly tender confcience will always 
 retnonftrate againft the indulgence of any fin, cither 
 of omiilion or commiflion. And how unhappy and 
 uncomfortable a life is it, to have our own hearts con- 
 demning us ; to have a worm gnawing in our breafts, 
 to have confcience applying the terrors of the law, 
 and reprefenting to us our guilt and danger ? And 
 yet this cannot be avoided without a life of good 
 works. We cannot have grounds of rejoicin'r^ but 
 from the tejiimony of our confcience s^ that in fimpUcity 
 and godly fincerity, not withflejhly wfdom^ but by the 
 grace of God we have had our converjation in the worlds 
 2 Cor. i. 12.- — As they who live carelefs and fenfual 
 lives, cannot have good evidences of a renewed na- 
 ture and a fafe (late, they muft necefifarily be ftran- 
 gers to that joy and comfort, which flows from the 
 refrefliing views of an intereft in the covenant of 
 grace, and from the fenfe of our having the eternal 
 God for our father and friend, compaffionately to 
 provide for u* here, and to make us eternally happy 
 in the enioyraent of himfelf. — They muft likewife be 
 P p al- 
 
2^8 Our Obligations to good Works y Let. XVI, 
 
 altogether (Irangers to the unfpeakablc confolation, 
 u^hich flows from a life o^ communion with God. For 
 this is never obtained without a progrefs of holinefs 
 and good works.—-If therefore we would have the 
 continual feaft of a peaceful confcience j if w^e would 
 enjoy a comfortable view of the divine favour, and 
 rijoice in hope of the glory of God ; if we would find 
 by bleiTed experience, that the ways of wifdom are 
 zuays cf pleafantnefsy and all her paths are peace ; if 
 we would obtain the fealings cf the bleiTed Spirit, the 
 earnefi of our eternal inherkance, and the foretafle 
 of heavenly happinefs, which are enjoyments vailly 
 prelerable to all the pleafures of fenfe, we mull add 
 to our faith viniie, and maintain a life of holinefs and 
 ^ood works. Vovifwefay^ that we have feilowfJnp 
 with hijUy and walk in darknefs^ we lie^ and do not 
 the truth, 1 John i. 6. But then fhall I not be a- 
 flmmedy zvhcn I have refpeft to all God^s commandments. 
 Great peace have they %vhich hve his law ; and no- 
 thing fiall o^hid themy Pfal. cxix. 6, 165. 
 
 1 might in feveral other particulars exemplify to 
 you the neceflity of good works : but you will pro- 
 bably acknowledge, that 1 have faid enough already, 
 10 take off the odium call upon us, as if we denied 
 the neceflity of good works in reference to falvaiion* 
 1 (hall therefore only add, — 
 
 8. Good works are nectfl'ary in order to our efcaping 
 eternal ruin and mifery. 1 have fliown you indeed, 
 and 1 think fufficiently proved, that they are not ne- 
 ceflary as an atonement for our fins, or as what will 
 appeafe the wrath of God, and procure us an acquit- 
 tance from guilr, and a right to be freed from condem- 
 nation. But flill it is neverthelcfs certain, that in fa<5> 
 no man will efcape the amazing horrors of eternal 
 perdition, who has had any opportunity for a religious 
 lite, and yet has not been fruitful in good works. — 
 This will be the final lefl, to prove our f;ncerity to- 
 wards God : and the eternal judgment will turn uptjn 
 
 this 
 
Let. X VI, dijlinSily Jlated and urged, 599 
 
 this evidence.- — The great Judge of the world will 
 quickly appear, and his reward will be with hiniy to 
 render unto every man according as his works have been ; 
 and then he will m^\^ on thofe who are contentious 
 and do not obey the truths but obey unrighteoufnefs ^ in- 
 dignation and wrath ^ tribulation and angui/b, Rom, 
 ii. 8, 9, 
 
 As therefore it is not a fniall matter to inhabit the 
 dreadful flames of hell, the feat of enraged jaflice 
 and burning vengeance, through eternal ages, it can- 
 not but be of the greatert importance to take pains to 
 efcape it; to repent and obey the gofpel^ to watch and 
 pray^ to be a£live and diligent in all the ways of re- 
 ligion, if fo be we may be accounted worthy to efcape 
 that tremendous mifery, and made meet lo /land be-^ 
 fore the Son 6fman."'Wc have no other choice before 
 us, but to be holy here, or unhappy for ever. Wc 
 muft: obtain grace from God, and live to Liin in the 
 exercife of grace, or be feparaied from his prefence 
 for ever, as unmeet objefls of his favour. And will 
 DOC all readily acknowledge, that the former is infi- 
 nitely to be preferred by everyone, who hasanyjud 
 value for his prefent intere-1, or for his eternal happi- 
 nefs ! How abfurd is it iu ihe view of common reafon, 
 to love death, or chufe an evident token of perdition, 
 by being the fervants of fin ^ and obeying it in the lufis 
 thereof, 
 
 1 liope, Sir, I have now anfwered not only your 
 queliion, but your expe£tiiion. And .yet that I may 
 obviate all millakes, I will endeavour to, give you. a 
 review of the whole, in iow^t plain familiar and prac- 
 tical dirc^ions. 
 
 If you fuppofe yourfelf in an unregenerate ft.ue, 
 be found molt earneftly diligent in rhe duties of reli- 
 gion, ia the ufe of the means of grace, and in en- 
 deavours of a conformity of life to the will of God, 
 as the W'Ay in which God witl ^be enquired of by you^ 
 . ihar he may bcPLOW his convening and faniStifying 
 
 P p 2 grace 
 
goo Our Obligations to good Works Let. XVI, 
 
 grace upon you. — It is true, that God is the fove- 
 reign author and donor of his own fpecial favours : 
 but it is alfo true, that he has given you no encourage- 
 ment to hope for them, m any other way but that of 
 duty.— -In this way therefore do you be found ; plead- 
 ing with him for the influences of his holy Spirit, to 
 draw you to Chrift, and to work the work of taith 
 with power in your foul. In this way you may hope 
 in his mercy, not indeed for the fake of your duties, 
 but for the fake of Chrift's infinite merits, and the 
 boundlefs grace and goodnefs of the divme nature. 
 But in the neglcifi: of this way of duty, you have not 
 the lead encouragement from the word of God, to 
 hope for the renewing influences of the blefled Spi- 
 rit ; without which you are undone eternally. ^ 
 
 However, though even an unregenerate man muft 
 xh\x%/irhe to enter in at the Jlrait gate^ you mufl yet 
 confider and realize to yourfelf, that you are utterly 
 uncapable ot that obedience which the gofpel re- 
 quires, without faith in Chrift.- — Faith is the firft aft 
 of evangelical obedience, the root of all ocher graces, 
 and the principle of all fuch religious duties as God 
 will own and accept. For without faith it is impojjihk 
 to f leaf e God^ Heb. xi. 6, You muft live in the Spi- 
 rit, before you can walk in the Spirit.— --Your firfl 
 bufinefs therefore is, not only earneftly to pray to 
 God^ that he would draw you to Chrift ; but you 
 muft endeavour to look to this precious Saviour, as 
 to a fufficient fountain of all grace, trufting your foul 
 in his hands, with encouraging hope of juftificaiioa 
 by his righteoufnefs, and fanftification by his Spirit. 
 If your faith be fiacere, you thereby lay a foundation 
 of fpiri.aal and acceptable obedience: but if not, the 
 beft works that you can perform, will be only exter- 
 nal, hypocritical, legal, and flavifti performances. — 
 You muft therefore be brought to a£l faith in Chrift 
 for hoUnefs, as the beginning of that falvation which 
 
 yoa 
 
L E T . X VI. dijlin8ly flaled and urged, 3 o f 
 
 you hope to obtain from him. You are not to look u- 
 pon a life of holinefs and fpiritual obedience, as the 
 condition of your falvation, but as the falvarion itfelf, 
 which you hope for, actually begun in your foul ; 
 and you have as much warrant from the invitations 
 and promifes of the gofpel, to trult in the Lord Je- 
 fus Chrift for this renovation of your nature by his 
 Spirit, as for the juflification of your perfon by his 
 blood, or for an eternal inheritance with the faints 
 in light. And you muft accordingly depend upon 
 him for it, and afk it oiF him in faith, or never ob- 
 tain it. 
 
 I have propofed thefe things to you, upon the fup- 
 pofuion that you have not fatisfying evidences of a 
 converted ftate.-— Let us now then fuppofe the cafe 
 to be otherwife ; and you comfortably perfuaded, 
 that you have experienced the happy change. An 
 humble and chearful dependance upon ChriR for new 
 fupplies of grace, muft ftill be the fource of your 
 perfevering obedience. Go on then to trufl in him ; 
 and you will find that he will not fail your expec- 
 tations. You will find that his grace is fufficient 
 for you. 
 
 But do not deceive yourfelf with an imagination of 
 your trufting in Chrift, amidft a courfe of finful negli- 
 gence and inaOivity. Remember, that good works are 
 of indifpenfable obligation, and of abfolute neceffiry 
 in the refpe^s before mentioned. You muft not on- 
 ly nurt: in Chrifl to fulfil his good pleafure in you : 
 but you mufl live to him, in the exercife of that grace 
 and ftrength, which you derive from him.-- -In an 
 humble confidence in his fan^ifying and qiiickning in- 
 fluences, you muft: take heed to yourfelf, and keep 
 your foul with all diligence ; you muft fee to it, thac 
 your heart be right with God ; that you delight in the 
 taw of the Lord after the inward jnan ; that yow 
 maintain a ftrift watch over your afiTeftions, as well as 
 converfation j that you negle-^l no known duiy, to- 
 ward 
 
^0 2 ^he Nature and Necefflfy Let. XVIL 
 
 ward God or man ; that you carefQlly improve your 
 tiiEc, and other talents committed to your truft , and 
 endeavour, iu a conftant courfe, to maintain a holy, 
 humble, fruitful, thankful life. And remember, that 
 one icftance of good works, which God requires of 
 you, is a daily repentance of your fmful defe(Sls ; and 
 a daily mourning after a further progrefs in holinefs. 
 —-After an efpoufal to Chrifl by faith, this is the 
 way, and the only way of comfort here and happi- 
 oefs hereafter. 
 
 That I might fet this important point in as clear a 
 light as poflible, I have laboured to reprefent it in 
 different views ; and thereby have neceffarily run into 
 fome repetitions, for which I depend upon your can- 
 dour :— -Now, that the Lord would blefs my endea- 
 Yours for your bell good, is the prayer of, 
 
 S I R, 
 
 Youri &c. 
 
 LETTER XVIL 
 
 Wherein the nature of the believer'' s union to Christ 
 is briefly explained^ and the neceffity of it ^ajjerted 
 and defended. 
 
 Sir, 
 
 IF you mean no more by your " ignorance of the 
 " nature of that union to Cnrift, which 1 fo often 
 ** mentioned," but that you cannot form any ade- 
 quate idea of this incomprehenfible mydery, it is no- 
 thing wonderful.' There are multitudes of things, 
 whofe exiftence you are raoft intimately acquainted 
 with, yet of whofe fpecial manner of exigence you 
 
 can 
 
Let. XVII. of our TJnion to Chrijl, 503 
 
 can have no idea. You have no reafon therefore to 
 
 doubt of the believer'* s union to Ckrift^ becaufe you do 
 not underftand the mode of it, any more than you 
 haye to doubt of the union of your own foul and body, 
 becaufe you do not underftand the mode of it. It is 
 a fufficient confirmation of the truth of this do<ftrine, 
 that it is revealed in the word of God. It is fufHcient 
 for our prefent imperfeft flate, to know fo much of 
 the nature of this union as God has been pleafed to 
 reveal in the bleffed oracles of f^uth. — -It is your 
 miftake, to fuppofe, that " our divines do but occafi- 
 " onally mention this do£lrine ; but do not pretend 
 *' to explain it." Numbers of divines have written 
 well upon the delightful fubje^l ; though, I confel-;, 
 it is too liiiU confidered by many of our pra<rtical 
 Writers (as it ought to be confidered) as being the 
 foundation of both our pradice and hope. Were ic 
 more dirtin<5tly confidered, more particularly explain- 
 ed, and more frequently infifted upon, improved, and 
 applied, both from the pulpit and the prefs, than it 
 is, it would be a probable means to check the growth 
 of thofe dangerous errors, which prevail among us ; 
 and to give men a deeper fenfe of the neceliity of ex- 
 perimental vital piety, in order to a well-grounded 
 
 hope of the favour of God. You have therefore 
 
 reafon to defire *' a juft, plain, and familiar view of 
 " this doflrine." And 1 (hall endeavour according to 
 your defire, in as plain and eafy a manner as I can, 
 to give a brief and di(liu£l aniwer to your fevera! 
 queftions. 
 
 Yourfirft queftion is, " What is the nature of that 
 *^ union to Chrift, which the fcriptures fpeak of: and 
 " what are we to underftand by it P ^ 
 
 In anfwer to this queftion, it may be proper in the 
 firft place, to give you a brief view of the various re- 
 prefeniations of this unicn^ in the word of God ; and 
 from thence proceed to take feme notice of the fpecial 
 nature of it, as it is reprcfented in the fcriptures. 
 
 I; 
 
304 the Nature and Necejity Let. XVIT, 
 
 It is fometimes reprefented in fcripture, by the 
 Jlfongeft expreflioDS that human language can, admit, 
 and even compared 10 the union between God the Fa- 
 ther and God the Sod. Thus, John xvii. 11,21, 22, 
 23. Holy Father^ keep through thine own name thofe 
 whom thou haft given me^ that they may be one^ as we 
 
 are. That they all may he one^ as thou Father art 
 
 in me^ and I in thee^ that they alfo may he one in us. 
 
 That they may be one, even as we are one, I in 
 
 them, and thou in me, that they may he made perfed 
 in one. 
 
 This union is fometimes reprefented in fciipture by 
 lively metaphors and refemblances. 
 
 It is compared to the union of a vine and its branches. 
 Thus, John xv. 4, 5. Abide in me, and I in you. As 
 the branch cannot bear fruit of itfelf except it abide in 
 the vine : no rnore can ye, except ye abide in me, lam 
 the vine, and ye are the branches. He that abideth in 
 me, and I in him, the fame briiigeth forth much fruit : 
 For without me ye can do nothing. 
 
 It is compared to the union of our meat and drink 
 with our bodies. Thus, John vi. $6, 57. He that 
 eateth myfle/b, and drinketh my blood, dwelleth in me, 
 and 1 in him. As the living Father hathfent me, and 
 I live by the Father : fo he that eateth me, even he /hall 
 live by me. 
 
 It is frequently compared to the union of the body 
 to the head. Thus, Eph. iv. 15, 16, But fpeaking 
 the truth in love, may grow up into him in all things^ 
 which is the head, even Chrifl : From whom the whole 
 body fitly joined together, and compafied by that which 
 every joint fupplieth, according to the effectual working 
 in the meafure of every part, maketh increafe cf the ho- 
 dy, unto the edifying of itfelf in love. 
 
 It is fometimes compared to the conjugal union. 
 Thus, Eph. V. 2g, 30. For the husband is the head of 
 the wife, -even as Chrifi is the head of the church, and 
 be is the Saviour cftbf body,- — For vje are members of 
 
 ,J}is 
 
Let. XVIL of our Union to Chrifl. '^a^ 
 
 his hody^ of Us flejh and of his bones: Rom. vii. 4, 
 Wherefore iny brethren^ y? alfo are become dead to the 
 laxv by the body of Chrijiy that ye fhould be married to 
 another f even to him who is rai fed from the dead^ that 
 we fJjould bring forth fruit unto God, 
 
 It is likewise compared to the union of a building, 
 whereof Chriit is confidered as the foundation or 
 chief corner-done. Thu?, i Pet. ii. 4, 5, 6. To whom 
 coming as unto a living Jlone, dif allowed indeed of men ^ 
 but chofen of God and precious^ ye alfo are Imilt up a fpi-* 
 ritual houfe^ an holy prieflhood^ to offer up fpiritual fa-- 
 crifices^ acceptable to God by Jefus ChriJI. Wherefore 
 alfo it is contained in the Scripture. Behold I lay in 
 Sion a chief corner-fione^ elect ^ precious. 
 
 I might add, that this union is fomedmes reprefent- 
 ed in Scripture by an identity or famenefs of Spirit. 
 Thus, I Cor. vi, 17. He that is joined unto the Lord 
 is one Spirit, 
 
 It is fometlmes reprefented by an identity of body. 
 Thus, I Cor. xii. 12, 27. For as the hodyis one^ and 
 hath many members ; and all the members of that body 
 being many^ are one body ; fo alfo is Chrifi* — t^ow ys 
 are the body of Chrifl^ and members in particular. 
 
 It is alfo reprefented by an identity of interefl.' 
 Mat. XXV. 40. Verily J fay unto you, inafmuch as yc 
 have done it unto one of the leaft of thefe my brethren^ 
 
 ye have done it unto me, Chrift and believers have 
 
 one common Father. John xx. 17. I afcend unto my 
 Father^ and your Father ; and to my God^ and your 
 God, They have one common inheritance. Rom, 
 Tiiiv 17. Heirs of God^ and joint- heirs with Cbrifl. 
 And they have one common place of eternal refidencc. 
 John xiv. 3. And if I go and prepare a place for you^ 
 J zudl come again^ and receive you unto myfdfy that 
 where I am, there ye may be alfo. 
 
 From this brief and general viev/ of the fcriptural 
 reprefentations of our union with Chrifl, I now pro- 
 ceed to confider fomething diftinilly, what is the fpe- 
 O q •^ ciai 
 
3o5 The Nature and Necejity Let. XVII. 
 
 cial nature of this union, and what we are to under- 
 ftand by it. Now it may not be inaproper, in the 
 iirfl: place, to confider it negatively y and fay what it is 
 mt^ before I enter upon an affirmative explication^ 
 and illuftration of it. 
 
 I need not take any pains to convince you, that 
 this union is not an efTential or perfonal union. — The 
 union of the trinity in the Godhead, is effential : The 
 union of the divine .and human nature in Chrift, is 
 perfonal. But it were blafphemy to fuppofe either 
 'of thcfe kinds of union, in the cafe before us. Should 
 we fuppofe the former, we (hould attribute divine 
 perfcflion to ourfelves. Should we fuppofe the lat- 
 ter, we (Iiould make ourfelves joint-raediatfcrs of the 
 covenant, with the glorious Redeemer. Either of 
 which are too horribly profane, ro find any admiffioa 
 into our minds. — Though Chrift: and believers are 
 one, as he and the Father are one, this is to be un- 
 derftood with refpe<5l to the refemblance there is, ia 
 point of reality and nearnefs of union j and not with 
 refpe£t to the nature and kind of it. |y|k 
 
 It is likewife unnecelTary to endeavour to prov^M) 
 you, that this union is not of the fame kind with thWe 
 natural and local unions, with which we are acquaint- 
 ed.- — Though the word un ion is apt to carry away 
 our minds into an imagination of a conta£^, mixture, 
 inheiion, or the like, we are to remember, that thefe 
 are too grofs and low conceptions of this aftonifhing 
 myftery, to be entertained by us. We are to re- 
 member, that our union is to him, who " is by the 
 " right hand of God exalted," and who is " fat down 
 " on the right hand of the Majelty on high." 
 
 Thefe things need nor be infifted upon ; the mere 
 propoGng oi them compels your aflent. But it feems 
 there is another thing requires more particular ccnfi- 
 deration, which is, that the union I am treating of, 
 is not to be confidered as a mere civil or political uni- 
 on*— -it is through want of a right view pf this gof- 
 
Let. XVII.- ^ of mr Xlnkn to Chrij}, 307 
 
 pel-rayftery, that you tell me, '« You can underfland 
 " no more by your being united to Chrift, than a near 
 ** relation to him as our Lord and Saviour ;" and ** if 
 " there be any more implied in it than a relative and 
 *' political union (you confefs) you have no idea of 
 " it."- — I hope, Sir, your internal experience has 
 in this cafe gone beyond your fpeculatioa : Yous* 
 flate (I think) muft otherwife be mod dangerous and 
 miferable. If you will view the fcriptural reprefenta* 
 tions, which I have already given of this matter, yoa 
 rauft fee, that there is much more, than a mere rela- 
 tive, civil or political union, implied in thofe erapha- 
 tical expr^ffions, of being one with Chrift^ as he is 
 one with the Father ; of abiding in him and he in us ; 
 of being united as the vine and the branches ; of be- 
 ing io joined to the Lord^ as to be one Spirit with him; 
 of being the body of Chri/i, and members in particular ; 
 with others in the like nature. It is impoffible to 
 give any rational conftruftion of thefe and the like 
 pa^ges of fcripture, upon the fuppofition of a mere 
 pcmical union.- — And you mufl acknowledge, that 
 apolitical or relative union is not peculiar to believers. 
 ^m.\\ power is given to Chrift, both in heaven and 
 * earth.' Angels, men, and devils are in this fenfe 
 nnited under the kingdom and government of the 
 Lord Jefus Chrift ; and (hall accordingly be all ac- 
 countable to him, in the day cf retribution. This 
 therefore cannot be the meaning of the union in 
 queftion. 
 
 I Ihall now proceed to confidcr afHrmaiively (ac- 
 cording to the light given us in the fcripture) w\^at 
 the nature of this union is. And here, 
 
 I. It muft be confidered as a myjlical union, nis 
 (fays the apofUe) is a great myfti.ry. Eph. v. g2. So 
 great, as to admit of no clear and full illuftration, 
 at leaft in this imperfeft ftate. From whence we have 
 a further evidence, that it is not a mere relative and 
 political ucion, in which there is nothing myfterious, 
 (^q 2 nothing 
 
3o9 The Nature and Neceftty Let. XVIL 
 
 nothing but what is familiar and e^fy enough to be 
 iinderllood ; while the unicQ under confideration, is 
 ahogeiher incomprehenfible. The reality and cer- 
 tainty of feis union is clearly revealed, and the blef- 
 fed eifedls of it are experienced by all the children of 
 God : But the manner of it (like the divine perfon, 
 God incarnate, to whom we are united) is not only a- 
 bove our knowledge, but above our fearch and inqui- 
 ry. This may perhaps be matter of prejudice in the 
 minds of feme, againft the doftrine before us, that it 
 is infcrutable and uninteliigible ; But the fame objec- 
 tion lies againft the mod important articles of our faith 
 and hope ; and even againft many undoubted certain- 
 ties in the kingdom of nature, as well as of grace. 
 There is the fame reafon to doubt of the union of the 
 three perfoiis in the godhead, of the union of the di- 
 vine and human natures in the perfon of the Sqn of 
 God, and even of the union of our own fouls and bo- 
 dies.-— We may have reafon to believe, what our rea- 
 fon cannot fearch out, nor inquire into : And when 
 this is the cafe, the more myfterious and unfearcha- 
 ble is the modus of any thing, which God hath reveal- 
 ed, the more (hould it be the fubje^ of our acknow- 
 jedgement and admiration. Thus in the prefent cafe, 
 becaufe this is the Lord^s doing, and marvellous in our 
 eyes ; therefore ihould we adore the wonderful dif» 
 penfation of grace, and rejoice and be glad in it, 
 
 2, 1 mud alfo cbferve to you, that this is zfpiritual 
 union. Such an union whereby being joined to the 
 Lordi ive are one Spirit with him. i Cor. vi, 17. By 
 which we may underftand, that believers partake of 
 the fam« divine Spirit, and the fame divine iiiHaences 
 and operations, with our bleiTed Mediator and Maf- 
 ter : This difference being excepted, that we have 
 only lower degrees of the divine communicatioas ; 
 but to him God giveth not the Spirit by meafure. 
 We partake of the rays ; he of the full fun of divine 
 light and grace; and in bim are all the treafures of 
 
 grace 
 
Let. Xyil. of our Union to Chrijl, 509 
 
 grace, as in the repofitory or fountain, from whence 
 we derive thofe fupplies, which we are partakers of. 
 ---The bieffed Spirir, who is in Chrift an infinite 
 fountain of all grace, coaimufiicates fome emanations 
 of the fame grace to us, whereby v/e are (though in 
 a low and imperfe£l degree) conformed 10 the divine 
 will, made * partakers of the divine nature, have 
 * Chrift dwelUng in us, and we in him.' — 1 confefs, 
 1 am afraid, in this myflerious depth of divine wifdom 
 and grace, of darkening counfel by words without 
 knowledge. I {hall therefore not adventure to inquire 
 into the modality of this unky of Spirit in Chrift 
 and believers ; but only endeavour to ccnllder it in 
 a fcriptural and pra£lical light : in fuch a light, as it 
 is neceflary it fhould be confidered and underftood, 
 by all that would obtain a fure foundation of hope, 
 and needed fupplies of grace and {Irength, for a ho- 
 ly and fpirituar walk with God. 
 
 Let it then be firft obferved, that by this union 
 believers have all needful fupplies of grace treafured 
 up for them in Chriit. In which refpe£l, it is faid. 
 All things are theirs : for they are Chrijl'*s ; and Chrifi 
 
 is GocTs^ I Cor. iii. 21, 23. In Chrijl are hid ail 
 
 the treafur£s of wifdom and knowledge : and we are 
 complete in him who is the head of all frincipality and 
 power ^ Col. ii. 3, 10. By which means believers are 
 hlefjed with ail fpiritual blejjtngs in heavenly places in 
 Chnj}^ Eph. i. 3. And Chrijk is made of God unto 
 ' them wifdom^ and righteoiifnefs^ and fanciificaiton^ and 
 
 redemption^ i Cor. i." 30. By thefe and other like 
 
 texts of fcripture, believers have matter of great con- 
 foiation, even in their flaarpeft temptations and lowefl 
 frames : in that how dead foever their affe(flions may 
 be,' and how dark foever their circumflances may ap- 
 pear,, they have an inexhauftibie fountain of grace 
 treafured up for them in Chrifi: ; and by virtue of 
 theirimion to him, they have an intereft in his per- 
 fon, they have an intereft in his graces, and arc fecure 
 
 of 
 
3IO The Nature and Necejftty Let. XVIL 
 
 of ail neceffary communications of grace as he fhall fee 
 their cafe require—The believer's refuge therefore, 
 in all his trials, in all his prevailing darknefs, deadnefs, 
 temptation, and imperfe£lion5 is to a£l faith in Chrift, 
 for grace to help in time of need. There is a fuffici- 
 ent (lock laid up for him in the hands of Chrift ; and 
 if he will reach forth the hand of the foul, and by a 
 believing view of the fulnefs of Chrift be ready to 
 receive, he ftiali furely find the grace of Chrift fuf- 
 ficient for him ; and the ftrength of Chrift made per- 
 fe<ft in his weaknefs. If he will eat Chrift's flefti, 
 and drink his blood, that is, if he will exercife a live- 
 ly faith in him, he ftiall by virtue of this communi- 
 cation of the fpirit of grace, dwell in Chrijl andChrifl 
 in him, John vi. 56. 
 
 Hence alfo believers by being joined to the Lord, 
 are one fpirit with him in another refpeft. They 
 have the fame mind in them, that is in Chrift Jefus. 
 They have the intereft of the Redeemer's king- 
 dom at heart, as their own intereft. They have 
 
 their wills in fome meafure fubje£led to the will of 
 Chrift. They who abide in him, do carefully en- 
 deavour to walk even as he walked, to make him their 
 exemplar, in the regulation of their afte^lions, ap- 
 petites, paflions, and of their whole conduft and con- 
 verfation ; in their aims, defires, delights, love to, 
 and zeal for the fervice of God, in love to the bre- 
 thren ; and in their diligence and afiivity in doing 
 
 the work be has appointed them, while it is day. 
 
 He that thus keepeth his commandments, dwelleth in 
 Chrifl and Chrijl in him : and hereby we know that 
 he abideth in us, by the Spirit which he hath ^q^iven us, 
 I John iii. 24. But /?<? that hath net thus the Spirit 
 of Chrifl, is none of his, Rom. viii. 9. ..^ 
 
 And hence believers ftiall finally be perfefted, when 
 they come to receive the full communications of his 
 
 grace, in the future world. It is by their union to 
 
 Chrift, and fupplies derived from the fulnefs which 
 
 is 
 
Let. XVn. of our Union to Chrtft, 3 1 r 
 
 is in him, that glorified faints attain to the perfe<^ioa 
 of knowledge and grace; By this are they perfectly 
 delivered from all remainders of fin and corruption : 
 By this are all the powers and faculties of their fouls 
 brought into a glorious conformity unto Chrift him- 
 felf, that they Ihall be like him, when they fee him 
 as he is : and by this they are compleatly qualified 
 for the ravilhing joys of the heavenly (late ; and the 
 eternal praifes of redeeming love. In the dijfenfation 
 of the fulnefs of times ^ God will gather together in one, 
 all things in ChriJI, both which are in heaven^ and 
 which are in earth, even in him. That we Jhould he to 
 the praife of his glory, who fir fl trufled in Chrift^ Eph. 
 u 10, 12.- — / in them, and thou in me^ that they may 
 
 bemadeperfed in one, Father, I wilh that they alfi 
 
 whom thou hafl given me^ be with me where lam, tfmt 
 they may behold my glory, which thou hafi given me, 
 John xvii. 23, 24. 
 
 Here, Sir, it will be proper to make a paufe ; and 
 to confider this with a fpecial application to your own 
 fiate.- — It is proper to confider, where it is that you 
 are looking for fupplies of grace ; to your own good 
 purpofes and endeavours, to your prayers, medita- 
 tions, good affections, and refolutions ; or to this 
 inexhaudible treafury of grace, that there is in Chrift, 
 to be obtained by the renewed exercife of faith in 
 him. It is proper to confider, whether you are in- 
 deed joined to the Lord ; and have one Spirit v/itb 
 him.. Whether you have a fenfible experience of the 
 bleffed operations of the Holy Spirit, divorcing you 
 from your idols, mortifying your corrupt appetites 
 and paliions, quickmng your graces j and infliming 
 your affections to God and godiinefs. At leaft, whe- 
 ther you are groaning under the burden of your im- 
 perfedions ; and groaning after the qaickoing influ- 
 ences of the divine Spirit in j-our foul, to bring and 
 keep you nearer to God ; and whether the Spirit does 
 thus help your infirmities, with groanings which can- 
 not 
 
3 12 The Nature and Becejfdy Let. XVIL 
 
 DOt be uttered.— -It is proper to confider, whether you 
 have ibc cTidence of your union to Chrifl, by your 
 bciDg a partaker of the divine nature, by your fteady 
 deiire and endeavour of conformity and fabje<fl:ion to 
 the divine will, by your having the interelts of the 
 Redeemer's kiogdora at heart, and by keeping your 
 eye upon his glorious example, that you may follow 
 his fteps ; and whether you are dill looking to him by 
 faith, for his quickening influences, and for an inte- 
 reft in his interceilion, whenfoever you find yourfelf 
 
 come fliort in thefe attainments. You will pardon 
 
 this digreffion, when you confider by what motive it 
 is occafioned. You will remember, that I am not 
 explaining this fundamental principle of Chriftiaw'ty, 
 as a mere matter of fpeculation, or to entertain your 
 curiofity \ but that you may know what is the hope 
 of your calling, what the foundation of your confi- 
 dence ; and where the returns are to be made for all 
 
 your experience of grace and life. But it is time 
 
 I fhould proceed to fome further defcription of the 
 nature of that union to Chrift under confideration. I 
 fhall but briefly hint at a few particulars more. 
 
 3. Then there is fuch an union between Chrift and 
 believers, whereby the whole church becomes the 
 body of Chrift ; and all true believers are members 
 
 in particular. He is given to be the head over all 
 
 things to his churchy which is his body^ the fulnefs of 
 him that flleth all in ally Eph. i. 22, 23. Now ye are 
 the body of ChriJI^ and members in particular^ 1 Cor. 
 xiii. 2 7. Ofzvhom the whole family in heaven and earth 
 is namedy Eph. iii. 15.— -The whole church, whether 
 militant or triumphant, are by their union to Chrift 
 one church, one family, and one body, whereof 
 Chrift himfelf is the head. The family in heaven in- 
 deed, as adult children, have their inheritance in pof- 
 feflion, while the family on earth as minors in their 
 Don-age, have only neceflTary fupplies ^r their fup- 
 f ort, comfort, and growth? until they c^me unto a 
 
 perte6l 
 
L E T • X VII. of our Union to Chnfi, 3 1 3 
 
 perfe^l mac, unto the meafure of the ftature of the 
 fulnefs of Chriil. But ihea the fulnefs of the glory 
 in the one, and the gradual progrefs of grace in the 
 other, are both the produft of their union to Chrift. 
 And as the whole church is the body of Chrift, fo 
 each particular believer is a member of that body; 
 and hath both his ,bcdy and foul united unto the per- 
 fon of Ghrift ; by an union that can never be dilTol- 
 ved, by an union that will not only continue with the 
 foul, in its feparate and intermediate (late , but will 
 alfo continue with the body, in its ftate of diflblution, 
 whereby its glorious refurre£lion and final renovation 
 will be fecured ; and them which ileep injefus, will 
 God bring with him, 
 
 4. This union is fuch, that Chrift and believers 
 
 ^ have one common iniereft. I have hinted at this 
 
 before : but it requires fome more particular iiluftra- 
 
 lion. It ihould then be obferved, that in the great 
 
 defign of reconciling fmners to God, and preparing a 
 chofen number for eternal glory, Chrift and the church 
 were one myftical perfon : fo one, that what he did 
 was imputed to them, as if done by them ; and what 
 they deferved was imputed to him, as if he had been 
 
 perfonally obnoxious, Thus the Lord^Jefus Chrift 
 
 is called THE LORD OUR RIGHTEOUSNESS, 
 Jer. xxiii, 6. And the church by virtue of this unioa 
 to Chrift, is confidered as the fame perfon, and has 
 the fame characters afcribed to her. Wis is the name 
 wherewith she Jhall be called y the Lord our righteouf- 
 
 ntfs, Jer. xxxiii. 16. This identity of perfon was 
 
 founded on the eternal covenant of redemption. The 
 Lord Jefus Chrift was fore-ordained, to the office arid 
 woik of a Saviour and Mediator, before the founda* 
 tion of the worlds i Peter i. 20. And we were cho- 
 fen in him^ before the foundation of the world; and 
 fredeftinaied unto the adoption of children by hi?n : And 
 thus we become accepted in the beloved^ Epb. i. 4, 5, 6. 
 And as be was fore-ordained to the work and office 
 
 Rr of 
 
314 The Nature and Necejftty Let. XVIL 
 
 of a Redeemer, fo likewife to all that grace, righte- 
 oufnefs, ftrength, and glory required thereunto ; not 
 only to that which was peculiar to himfelf : but to 
 that alio, which was needful to be communicated to 
 the church, and to all that (hould ever believe on 
 him, in their ftate of probation, here, or perfe£lion 
 
 hereafter. And on the other hand, as believers 
 
 were chofen in him, fo they were chofen to be par- 
 takers with him, in that common flock or depofitum 
 committed to him for both their prefent and eternal 
 
 intereft and happinefs. Thus the obedience of our 
 
 Lord Jefus Chrift becomes our righteoufnefs, his fuf- 
 ferings our atonement ; and he is a fountain opened, 
 for all fupplies of grace, upon our union to him by 
 faith. He bore ourjtns in his own body upon the tree^ 
 I Peter ii. 24. And we are complete in hiniy Col ii. 10. 
 Thus likewife, the believer's fufferings in his caufe 
 
 are the fuiFerings of Chrift, Col. i. 24, In all their 
 
 affl'i6lionSy he is afflictedy Ifa. Ixiii. 9. The believer^s 
 graces are the graces of Chrift, owned by and derived 
 from him ; and of his fulnefs they all receive, and grace 
 for grace y John i, 16. And the believer'* s good conver- 
 fation is in Chrifly i Peter iii. 16. In fine, the whole 
 intereft of the church is the intereft of Chrift, and is 
 by him taken care of, and provided for, as his own : 
 And the whole intereft of Chrift is the intereft of the 
 church ; and the believer is moft nearly aiFefted with 
 the intereft of Chrift's kingdom, as what moft nearly 
 
 concerns him. Thus is the church united to Chrift ; 
 
 and thus has he graven her upon the palms of his 
 hands, and her walls are continually before him. 
 
 5. The union between Chrift and believers is fuch 
 as that they have thereby one common relation. He 
 is their everlafting Father, their Head, their Husband, 
 their Brother, their Friend, theirs by all relations of 
 neareft intimacy. His Father is their Father, his 
 brethren are their brethren ; and his God is their 
 God, Go to my brethren ; and fay unto them^ I afcend 
 
 unto 
 
Let. XVII. of our Union to Chrijl, gi^ 
 
 unto my Father and your Father ; and to my God and . 
 
 your God ^ John xx. 17. Thus are believers diftin- 
 
 guiihed from the reft of the world, dignified and ex- 
 aired above all thofe who are efteemed great and ho- 
 nourable among men, by their near relation to him 
 who is higher than the highejl, and is the Prince of the 
 kings of the earth, 
 
 6. The union between Chrift and believers is fuch 
 that they have thereby one common inheritance.—— 
 Ihey being children^ are heirs^ heirs of God and joint- 
 heirs with Chri/ly Rom. viii. 7. And if I go (fays the 
 ble£ed Saviour) and prepare a place for you^ I will 
 come again, and receive you unto myfelf, that where I 
 am ye may be alfo^ John xiv. 3 . There is nothing can 
 break the band of union between Chrifl and be- 
 lievers ; the union will not be diflblved, but per- 
 fected by death. Neither deaths nor life^ nor angels^ 
 nor principalities^ nor powers^ nor things prefenty nor 
 things to cotne^ nor height^ nor depths nor any other 
 creature, fhall he able to feparate us from the love of 
 God, which is in Chrifl Jejus our Lord, Rom. viii. 38, 
 39. This is the hope of their calling. This the in- 
 heritance of the faints, that when they have a little 
 longer ftruggled with the temptations and imperfec- 
 tions, diftreffes and calamities o.f this militant ftate, 
 they fhall arrive fafe to the end of their defires and 
 hopes ; and be ever with the Lord. They fhall be 
 like to Chrift, when they fee him as he is. They 
 fhall dwell in his prefence ; and partake of the joys 
 at his right hand for evermore. 
 
 Thus I have given you a very brief and general 
 view of the believer's union to Chrift, according to 
 the reprefentaiion of it in the fcriptures ; and am now 
 prepared to confider your feeond queftion. 
 
 You next enquire, " How this union is effe6i:ed and 
 «< accompliftied ?" 
 
 To this it is a fufiicient aufwer, that this union is 
 accomplifhed by the omnipotent agency of the Spirit 
 
 Rr 2 of 
 
gi6 The Nature and Necejftty Let. XVIL 
 
 of God, as the author and efficient : and by faith, as 
 the bond of union.— —Vain therefore are their pre- 
 tences, and they have but a delufive and deftruftive 
 hope, who afcribe all the change in converfion, to 
 mere moral fuafion ; or to the exercife oi our own na- 
 'laral powers or endeavours only. It is beyond the 
 power of men or means, to perfuade a finner into this 
 iindi and intimate union with Chrift. It infinitely ex- 
 ceeds the capacity- of any fuch finful worms as we are, 
 to make ourfelvcs one with the Lord Jefus Chrift, as 
 the Father and he are one. No ! We dwellin htm and 
 he in us^ becaufe he hath given us of his Spirit^ i John 
 iv. 13. And by one Spirit we are all baptized into one 
 
 hodyy I Cor. xii. 13. Vain likewife is the pretence 
 
 of an eternal union to Chrift, QL.of an union to him, 
 from the time of his paffion, or of his finiftiing 
 the work of our redemption. For it is to them^ and 
 none but them, who receive him and believe on his 
 namef that he gives power to become the Jons of God ^ 
 John i. 12. And -Chrijl dwells in our hearts by faith ^ 
 
 tph. iii. 17. The blefted Spirit fliining with a ray 
 
 of divine light into the foul of a fmner, thereby dif- 
 covers to him his own mifery and impotence; and 
 (hews him the fulnefs and excellency of Chrift, the 
 freencfs of the gofpel-ofFer, the faithfulnefs of the 
 prcmifes ; and the readinefs of this precious Saviour 
 to accept and fave fuch guilty perilhing fiiiners as he 
 is. This divine light enkindles the fmner's defires 
 after Chrift, reprefents him worthy to, be chofen and 
 trufted ; by which his will is brought into a hearty 
 compliance with the gofpel-ofter. Thus this admira- 
 ble union is accompliihed. Thus by the omnipotent 
 power of divine grace, the finner is drawn to Chrift 
 :?nd made one with him, in a way moft agreeable and 
 delightful to himfelf with the concurring aft of his own 
 will J and with his full and free confent and choice. 
 
 I now proceed unto your third queftion ; *« Of 
 ** what neceifity or ufcfulnefs unto pra(^ical godli- 
 
 " nefs 
 
Let. XVII. of cur Union to ChriJ}, 
 
 " nefs, is ir, that we (hould have a juft acqiiain: 
 " with this do£lrine of our union to Jefus Chrift r"' 
 
 In anfwer to this, I mud obferve, that I have al- 
 ready tomething anticipated this inquiry. You may 
 perceive by what has been already laid upon this fub- 
 je£l, that it is cot a point of mere unneceffary fpccur 
 iatioD, of no ufe or influence upon pra6lica] and vital 
 religion.-— And 1 would now ecdeavour to (liew you, 
 that this is the foundation of all practical godiinefs ; 
 and that it is from ignorance of, or inattention to this 
 foundation of our p'ra£\ice and hope, that fo many 
 dangerous errors have obtained in the ChriPiian church. 
 -—This may be reprefented to you in the fird place, 
 by confidering this matter with a Tpecial application 
 to the fubjeft, upon which I have lately written fo 
 particularly and largely to you. 
 
 I am firft then to (hew you, that our judification 
 before God does neceffarily and immediately depend 
 upon our vital union to Jefus Chrid. — It mud be con- 
 feffed by ail men, who know any thing of human na- 
 ture, and have any belief of a divine revelation, that 
 *we have all finned ; and that we are all become guilty 
 before God. And which way diall guilty fmners be 
 reconciled to God ?-— This, Sir, is the mod impor- 
 tant concern in the World. Confiier the quedion, 
 with an attention worthy of its infinite coBfequencs, 
 — Can you quiet your confcicnce, with hopes of ap- 
 peadng the divine judice by your reformations, good 
 endeavours, or duties? Alas! they are all fo defec- 
 tive and finful, that the iniquity of your holy things 
 will greatly increafe the fcore, and add to the weighty 
 of your guilt.— -Will you flatter your hopef^, from 
 the mercy and goodnefs of the divine nature ? But 
 what claim can you have to mercy, when open to the 
 inexorable demands of julHcel-'—Do you expert ac- 
 ceptance with God upon Chrid's account i* This is 
 indeed a fure foundation of hope, for all who are in- 
 tereded in Cbrid and united to him. But what pre- 
 tence 
 
^!8 The Nature and Neceffity Let. XVII, 
 
 tence cap you make to the righteoufnefs of Chrift and 
 the benefits of his redemption, if you have noiiitereft 
 in him ; or in any of his faving benefits.— -If you an 
 have intereft in him, you are united to nim, as I have 
 already demonftrated. if you have not an intereft ia 
 him, you have no plea to make for juftlfication and 
 acceptance with God upon his account. Our Lord 
 Jefus Chrifl has indeed made a fufficient atonement 
 for fm." He has wrought out a pericdl rightcoufnefs 
 for fmners, whereby they may be acquitted (rom guut-, 
 reconciled to God ; and freely jultified in hi*^ fight. 
 But what is this to impenitent unbelievers, wLo have 
 never been drawn to Chrifl: by the powerful intiuences 
 of his holy Spirit, who have never received aim by 
 faith, fo have nevtr belonged to him ; and therefore 
 could never have any pait iu either hn ^;flive or p3f- 
 five obedience. If a man abide not in me (fays or.r 
 blefled Lord) he is cafl forth^ as a branch and is irt- 
 thered ; and men gather them^ and cajl them into the 
 jirej and they are burned^ Jobn xv. 6. — This therefore 
 is fufficient evidence ofthe truth of what I have be- 
 fore written to you upon the do(flrine of juftification. 
 We cannot be juftified by works. We cannot be juf- 
 tified by a conformity to any imaginary law of grace, 
 without a vital union lo Chrifl: by faith. For he that 
 believeth not is condemned already^ John iii. i8. And 
 he that hath not the Son of God^ hath v.ot life^ i John 
 V. 12. — But then en the other hand, being united to 
 his perfon, we are united to his benefits ; and par- 
 lake with him in all the merits of his obedience, in 
 his righteoufnefs, victories, graces, and inheritance. 
 — This then fliews you, what neceffity there is of 
 your acquaintance wirh tbe doctrine of our union to 
 Chrift. There is a neceffity of it, that you may know 
 what is the foundation of your eternal hope, how you 
 may find acceptance with God, and \\oy^ you may know 
 Chrifl >, and the power of his refurredion^ and toe fel- 
 
 loiofbif 
 
Let. XVII. of our Union to Ckrijl, 319 
 
 low/hip of his fufferings ; and be made conformable to 
 his death. 
 
 Moi cover, our fan^ification does likcwife immedi- 
 aielf at u ;. ITarily depend upon a vital union unto 
 the Lord Jeius Chrift. — The Scriptures do indeed 
 exhor? j to be holy^ as our Father which is in heaven 
 is holy and to ibat end exhort us, to watch andpray^ 
 to crucify our fit I h with its affe^ions and lujls^ to mor- 
 tify our members zi'hich are upon tirth ; znd la place 
 our affeclions upon things that are above ; and to the 
 like excicifes of religioas duty. Bat they no where 
 exhort us to attempt thefe in our own ftrength ; or 
 to expert a renewed nature by any performance of 
 them within our power. — To attempt cur fanftifica- 
 tion merely by our own endeavours, were to prefs 
 oyl out of a flint. For in the Lordfhall men fay^ we 
 have right eoufnefs and flrength : his grace^ and that 
 only is fufficient for us ; and without him we can do no^ 
 thing, — I have fhewn you, that all fupplies of grace 
 are treafured up in Chrifl for us; and that we are to 
 receive them all out of his fulnefs. How then can wc 
 partake of them, whild eftranged and difunited from, 
 him ? Can a branch cut off from the vine, bring forth 
 fruit ? No 7nore can we except we abide in him^ John 
 XV. 4. Can the branches of an olive-tree flourifh, 
 without the root P Surely we cannot bear the root : 
 but the root muft bear us ; and we muft therefore be 
 grafted in^ if we would partake of the root andfatnefs 
 cf the olive-tree^ Rom. xi, 17. — Can we live and a^l, 
 when feparated from our life ? Chrijl is our life^ CoL 
 iii. 4. And until he quicken us, we are dead in tref- 
 fafjes and fins y Eph. ii. i.— -In a word, our carnal 
 minds are enmity to God, we are ahoefether as an un- 
 clean thing : And when love to God can be the pro- 
 duiflion of enmity itfelf; and purity and holinefs, of 
 nothing but defilement and uncleanneis, then, but 
 not till then, can we be holy without an union to Je- 
 ius Chrift.™If therefore, you would obtain that ho- 
 linefs 
 
3 2 o lie Nature and Necefity Let. aVII; 
 
 linefs Without which no man can fee the Lordy you mud 
 with adlive diligence repair to hifxi for it. You muH 
 by faiih depend upon him, as the fountain of all grace, 
 You mud receive all from him ; and give him the glo- 
 ry of all you receive. 
 
 Our communion with God does likewife wholly de- 
 pend upon our union to Jefus Chrift. — 1 have already 
 ihewn you, that all fan£lifying grace is derived from 
 our union to Jefu? Chrift ; and 1 think, I need not 
 ufe arguments to prove, that we cannot^exercife grace 
 before we have it. All quickning, comforting, (Irength- 
 eniog grace muft derive from the fame fotirce, as 
 converting and fanflifying grace does.- — Would you 
 be humbled and abafed before God, you mud leara 
 ofChrifl to he meek and iowly of heart. Mat. xi. 29. 
 
 -Would you have your afFeftions placed u- 
 
 pon things above, you mud remember, that ycu are 
 dead, and that y6ur life is hid with Chrifi in God, 
 Col iii. 2, 3.— Would you have enlargement of foul, 
 and chearful hope in God's mercy, when you ap- 
 proach his prefence, Chri/i in you is your hope of glory. 
 Col. i. 27. In whom you jtiay have boldnefs and accefs 
 with confidence by the faith of him, Eph. iii. 12. And 
 be accepted in the beloved^ Eph. i. 6. Would you en- 
 joy the earned of your future inheritance, it muft be 
 upon your believing in him, that you are fealed with that 
 holy Spirit of projuife, which is the earnejl of your in- 
 heritance, Eph. i. 13, 14.— -Would you have joy and 
 peace in believing, you mud rejoice in Chrift Jejus, 
 without confidence in the fit Jh, Phil. iii. 3.-— Would 
 you have the communications of the divine love to 
 your foul, it mud be from Chrid's loving ycu ; ajul 
 7na}2ifefinghimfelf to you, ]ohn xiv. »s2. To conclude, 
 certain it is that without union then^ can be no com- 
 munion ; and it therefore concerns you not only to 
 confider, whether you are indeed united to Chrid, 
 and have' accefs to God through faith in him : but al- 
 fo, whether your deadnefs, formality, and didra<n:ions 
 
Let. XVIL cJ our Union to Chr'iJ}. 321 
 
 in duty, which you fo often complain of, are not ow- 
 ing to the want of a chearful dependance upon Ch^i(^, 
 as the head of influences; or elfe to your vain attempts 
 to quicken your foul by forae endeavours of your own, 
 without looking to hira for the incomes of his Spiric 
 and grace. 
 
 I may add once more, our perfeverance in grace 
 here, and our perfe<flion of grace in glory, do necef- 
 farily depend upon our union to Chrift. As we are 
 accepted in the beloved, fo it is by ChrifVs dwelling 
 in our hearts by faith ^ that we are rooted and ground" 
 ed in luve^ Eph. iii. 17. We /land by faith in him^ 
 Rom. xi. 20. It is becaufe Chrift lives, that we live alfoy 
 John xiv, 19, And if we do iive^ it is not we^ but Chrift 
 iiveth in us^ Gal. i. 20. — We have no fource of fpi- 
 ritual life, but in him : no (lability in the exercifes of 
 the fpiriiual life, but by continual fupplies of grace 
 from him. It is becaufe none can pluck us out ofChrifTs 
 hand^ that we (hall have eternal life; and never ferifb^ 
 John X. 28.-— Here, and here only is the believer's 
 (lability and fecurity, he belongs to Chrift, is a me?n' 
 her of his bcdy^ ofhisflefh^ and of his hones. And will 
 the bleffed Saviour negle^ his own body ? Will he 
 leave any of his members to peviHi I Is it in the pow- 
 er of hell or earth, of fin or Satan, to prevail againft 
 him ^. Or can he who is ihz fame yejler day, to day and 
 for ever, change the purpofes of love and eternal 
 kindnefs towards thofe whom he has once loved 
 and united to himfelf ? And are not all the promifes 
 of the believer'i perfeverance, yea, and amen in 
 Chrifl, with whom the believer is one myflical and fpi- 
 ritual perfon .^-—Sooner (hall heaven and earth pafs 
 away, than the bleffed Redemer fliall forget or ne- 
 gleftthe members of his body, and the obje<fts of his 
 Jove : they were eternally chofen in him, they are his 
 by covenant, they are united to him by faith, their 
 intereft is his, and he is gone to take polTtilion of 
 their inheritaDce^ that where he Is they raay be alfo. 
 
 S f Thus 
 
322 The Nature and Necegty Let. XVIf: 
 
 Thus are we kept by the power of God through faith, 
 unto falvation. But how could we ftand one day or 
 hour againft the eiTorts oF our own corruptions, the 
 craft, malice, and power of Satan's temptations ; and 
 the fnares and entanglements of a wicked world, if 
 we were not founded upon this rock 5* 
 
 And now, Sir, you are to judge, whether there 
 be not more than a doctrinal acquaintance with our 
 union to Chrift neceffjry for us, if we would either 
 be juftified in the fight of God, obtain that holinefs 
 without which no man can fee the Lord, live near to 
 God ; or hold the beginnmg of our confidence ftedfajl to 
 the end. 
 
 By what has been faid, you cannot but fee, that it 
 il:iouId be your great enquiry, how this u?uo7i may be 
 obtained, if you have not the evidence of it, of how 
 it iliould be evidenced to yourfelf, if you are in doubt 
 about ir. 
 
 If you have no evidence of your union' to Chriflfe, 
 it concerns you to realize ycur natural enmiiy of heart 
 to God, deeply to affect your foul with a fenfe of the 
 dreadful mifery of a Chriillefs ftate ; and to lament 
 before God the pollution of your nature, the hard- 
 nefs of your heart, the guilt of your fins : and tne a- 
 niazing deftru£lion and perdition, unto which you are 
 thereby expofed.— -It concerns you {as I hav^ often 
 advifed you) to lie at mercy, to come to the footdool 
 of fovereiga grace, jfeU-loathing and felf-condemning, 
 pleading with imporiunaie ardour, for the powerful 
 influeDces of the bieiled Spirit to draw and unite you 
 to Chrifl:.— -It concerns you, to be careful and diligent 
 io your attendance upon all the duties of religious 
 worfliip : and to be ftedfajl and unvwveable^ ahuays 
 abounding in the work of the Lord^ if you would not 
 
 have your labour in vain in the Lord. It concerns 
 
 you, though w^atchful, a<Slive and diligent, yet utterly 
 to defpair of all help in yourfelf; ayd to maintain a 
 lively impreflion, that all the progrefs of fpiritual life 
 
 niuft 
 
Let. XVIL cf our Union to Chrljl, 323 
 
 muft.flow from your union to Jefas Chrifl: And that 
 you muft therefore rely upon him only, to do all ia 
 you and for' you. It likevvif:; concerns you, to look 
 unto Jefus Cbrift, not only as a fuilicient but a com- 
 paffionate Saviour, willing to receive you to mercy in 
 your prefent flate, how bad (oever ; and therefore to 
 endeavour a chearful and immediate compliance with 
 the gofpel-offer, Avithout waiting for moral qualifica- 
 tions to recommend you to the Redeemer's accep- 
 tance ; and let Chrift Jefus be your fteady hope and 
 confidence ; whatever darknefs, difficulties, trials or 
 temptations, you may meet withal in your way. 
 
 If you are in doubt about your flate ; and in an un- 
 comfortable fufpence w^hethcr you are united to Chriil 
 or not, do not reft fatisfied in fuch a cafe, wherein 
 your eternal all is at ftake and in a precarious un- 
 certainty. But labour to refolve your doubt?, by 
 
 the lively ex^rcife of faith ; and by an huipble chear- 
 ful confidence and delight in the bleiTed Saviour, 
 Theti_may you know that he durelts in your beqrt by ^ 
 faitbf Vihtn^oM zxt rooted and grounded in hve J Eph. 
 iii. 17. — Labour to evidence your union to Chri^, by 
 having your heart purified by faith ; and your a^ec- 
 tions fpirirual and heavenly. Then may you know 
 that you are rifen with Chrifl ^ when ymfeek thofe things 
 tvhith are above^ where Cbrift fitteth at the right hand 
 cf God ; and when you place your affe^Tions on things 
 above^ and not on things on the earthy Col. iii. i, 2.— - 
 Labour to clear up this doubt, by the exercife of all 
 the feveral graces of the Spirit of llFe. If you live in 
 the exercife of faitn, repentance, love to God, ha- 
 miiiry, hope in Chriil, delire after and delight in him; 
 If you bring forth the fruits of the Spirit, which are 
 love, joy, peace, long-fuiFvfring, gentlenefs, good- 
 nefs, faith, meeknefs, temperance, hereby you may 
 know that he abideth in you^ by the fpirit which be hath 
 given you^ i John iii. 24.-— Labour likewife to clear 
 up this difficulty, not only by the liYe^ but by the 
 S r 2 • growth 
 
324 ^^ Nature andNecefftty^ &c. Let, XVIL 
 
 growth of grace. If you grow more humble, felf- 
 abafing and felf-condemning : If you grow more pe- 
 Ditent; and more paflionaiely groan under the burthen 
 of, and mourn after deliverance from all your fins : 
 If your love to God increafes, and you take more 
 delight in him and in his ways ; or at lead long 
 after a life of nearer communion with him, with 
 jr.ore ardent defire : If you are more fpiritual in your 
 thoughts, meditations and aifedtions, more heavenly 
 in your converfation ; and more careful of your re- 
 fpeclive duties both to God and man, then you may 
 know that Chrijl abideth in you and you in him ; in 
 that you bring forth much fruity Job xv. 5. 
 
 If you get fatisfying evidences of your union to 
 Chrifl, adore, admire, and praife the infinite conde- 
 fcenfion, and the aftonifhing love of the glorious Re- 
 deemer, in taking fuch duft and aflies, fuch fm and 
 pollution, into union with himfelf. Contemplate the 
 amazing iranfa£tion of love with admiration ; and let 
 the love of Chrijl conjlrain you^ to live to the praife of 
 the glory of that grace^ by which you become accepted in 
 the beloved. 
 
 That Chrift may abide in you and you in him, that 
 that you may win Chrilt, and be found in him at his 
 appearance apd kingdom, and that you may reign 
 with him for ever, is the prayer of, 
 
 S I R, 
 
 Your, &c. 
 
 LETTER 
 
C 325 ] 
 
 LETTER XVIIL 
 
 Wherein fome Anfinomian abufes of the doBrine cf he» 
 Vtevers timon to Christ, or pleas from it for Iken-' 
 tioufnefs and fumity in finning^ are conftdered and 
 obviated* 
 
 Sir, 
 
 ALLOW me the freedom to tell you, that the 
 confequences you draw from the do^rine of our 
 union to Chrift, as I have reprefented it, are without 
 any foundation ; and that a jufl: view of the cafe mufl: 
 convince you, tliat this doftrine gives no " advantage 
 
 * to licentious and latitudinarian principles," but the 
 dirc£l contrary. — I (hall therefore endeavour, accord- 
 
 ng to your defire, to confider the Antinomian princi- 
 ples you are pleafed to propofe ; and fee whether they 
 
 * naturally follow from what I taught in my lafi." 
 
 " You do not fee Cy^^ ^^^^ ^O ^^ ^^^ principles I 
 
 * teach are allowed, how the Antinomians can be 
 « charged with error, in fuppofmg that the true be- 
 ' liever has no caufe to repent of his fins, or to en- 
 
 * tertain any difquietment of mind with refpeft to 
 ' them, fince he is united to Chrift, and all his fms 
 ^ are charged to Chrift's account, whereby he has 
 « fatisfied for them all. Why therefore (hould the 
 
 * believer be concerned about a debt, which is fully 
 
 * difcharged P Juftice is fatisfied with refpeft to 
 
 ' him P Chrift delights in him, as a member of his 
 « own body ; the Spirit of God dwells in him, not- 
 
 * withftanding any of his fms and imperfe<Slious. Why 
 ' may he not therefore be perfe£lly eafy with refpe^ 
 « to fin ; and look upon it (as a modern Antinomian 
 
 * expreffes himfelf) unworthy of our kafl regards f To 
 
 * this 1 anfwcr," 
 
 I. That 
 
g 2 (5 Antinomian Fleas for Licentioufnefs Let. X VIII. 
 
 I; That no man who is praflicaliy conformed to 
 this Antinomian principle, can know himfelf to be a 
 believer ; and therefore there can be no foundatioa 
 for this reafoning, in any perfon whatfoever. Were 
 your arguing allowed to bejuft,it can take place with 
 none, but ihofe who have infallible evidence of their 
 union to Chrilf ; which it is impoffible any man (hould 
 have, who is not burthened with his fins, who does 
 not hate them, and groan after deliverance^- from them. 
 
 Repentance is the genuine, and necelTary fruit of 
 
 a true faith. They fJmil look upon me whom thy have 
 flercedy and jh all /www, (Zech. xii. lo.) That thou 
 uiayeji remember^ and he confounded^ and 7iever open 
 ihy mouth any more^ becaufe of thy Jhame, when I am 
 PACIFIED towards thee for all that thou hafl done^ 
 faith the Lord God, (Ezek. xvi. 63.) And ye Jhall he 
 my people^ and I will he your God, Then Jhall ye re- 
 member your own evil ways and your doings that were 
 not good ; and Jhall loath yourfelves in your own Jight^ 
 for your iniquities and for your abomiyiationSy (Ezekiel 
 xxxvi. 28, 9 I.)— -It is the true believer, and he only, 
 that is capable aright to mourn for fm, truly to hate 
 it, and to groan under the burthen of it. Unbelievers 
 may mourn under a fenfe of their guilt and dangers, 
 but this is not to repent of fm. It is the believer on- 
 ly, who forrows for fin as fin , who hates all fio ; 
 who groans^ being burthened^ from a fenfe of his finful- 
 nefs ; and who cries out with the Apoflle, O wretch- 
 ed man that 1 am, who Jhall deliver me Jrom the body 
 of this death !'""'Whn room can there then be for 
 thofe licentious conclufions you fpeak of P Who is 
 the perfon that can thus rock his confcience to fleep, 
 under the prevalence of his lulls, from the do(^rine 
 of our union to Chriit, as I have defcribed it ? Mufl 
 jt be fuppofed to be one who is united to Chrifl ; or 
 
 one who is not united to Chrifl ? Surely net tiie 
 
 former ; for how can he be indolent, carelefs, and 
 fccure in the commiiiion of fin, from the do6li:ine of 
 
 our 
 
Let. XVIII. confidered and obviated. 327 
 
 our union to Chnfl:, who has no evidence of this be- 
 ing his cafe ; nor can have any fuch evidence, until 
 he is poor infpirit^ and is thereby qualified for the 
 kingdom of heaven (Matth. v. g.) until he is one that^ 
 mourns for his fins ^ and coaies under the promife of 
 comfort (verfe 4.) and until he is of a contrite and 
 humble fpirit ; for with fuch, and only with fuch has 
 the high a^id lofty one who inhabits eternity^ promi fed 
 to dwells (Ifa. Ivii. 15.) And I think, 1 need not 
 endeavour to prove, that he who is not united to 
 Chrifl, has no (hadow of a plea or pretence to make 
 for careleSnefs and fecurity in fin, from the dodrine 
 before us. Whence it follows, that all pretences of 
 this kind are without any rational foundation. They 
 only proceed from mens delight in fin, in a life of fen- 
 fual eafe and carnal fecurity : and not at all from the 
 precious truth before us.— -This facred truth may 
 indeed be perverted and abufed ; and fo may all the 
 other do£lrines of the gofpel. (2 Peter iii. 16.) But 
 ih^ who thus turn the grace of God into wantonnefs 
 do if at the peril of then- fouls ; and find but little 
 comfort in it, when they come to make up their ac- 
 counts. Whatever extravagant pretences mens li- 
 centious difpofitions raa}^ prompt them to, they muft 
 in the conciufion find it true, that a life of continued 
 repentance, of fin, a life of continued felf-abafement 
 and felf-judging, and a life of repeated and i^enewed 
 niourniQg after pardop of and vi^lory over our re- 
 maining corruptions, is a nectilary fruit and evidence 
 of our union to Chrift ; and belongs to the way which 
 leadeth to life eternal^ and in which the faints walk to 
 heaven. If therefore we would not too late be found 
 with a lie in our right hand,' we muil, with Daniel, 
 fray to the Lordy and make our confejfion, (Dan. ix. 4 ) 
 We muft, with the church, acknowledge ourfelves 
 as an unclean things (Ifa. Ixiv. 6.) We n.uil, with 
 Job, even abhor ourfelves, and repent in duJI and afljes, 
 (]cb xlii. 6.) We mull", with Ephraini, bemoan cur- 
 
 /elves 
 
J2 8 Antinomian Fleas for Licentioiifnefs Let. XVIII. 
 
 felvesy (Jer. xxxi. i8.) And with David, have our 
 hearts fail us^ on account of the number and aggra- 
 vations of our fins, (Pfal. xl. 12.) For thefe are the 
 charafters, thefe the difpofitions of fuch, who are in- 
 deed united to Chrift. 
 
 2. There is greater guilt in the fins o^ believers than 
 in the fins of others. They have therefore greater 
 caufe to be hurabled for them, and to lament them be- 
 fore God. — They are indeed united to ChrilT;, recon- 
 ciled to Gcd, freed from all condemnation, and made 
 heirs according to the hope of eternal life : The fatif- 
 fying evidences of which blelTed ftate muft carry them 
 above any tormenting fears of hell and eternal perdi- 
 tion ; and deliver them from that legal repentance, 
 which is the produ^l of defponding thoughts, and a 
 fear of amazement. But is there no other motive to 
 repentance, but flaviOi fears of hell ? Does not a true 
 repentance and a genuine forrow for fm always flow 
 from an affe£i:ing fenfe of the contrariety of fin to the 
 nature and will of God ; from a fenCe of the ingrati- 
 tude there is in fin, to a bountiful Benefador and a 
 corapafhonate Saviour ; and from a fenfe of the dif- 
 honour to God's nance, the violation of his law, the 
 abufe of his mercy and love, the affront and provo- 
 cation to his Holy Spirit, the diflance procured be- 
 tween God and us ; and the prejudice to others, as 
 well as to our own fouls, occafioned by our fmning 
 
 againd Gcd. Now in all thefe refpefts, the fms of 
 
 believers are more aggravated than the fins of other 
 
 men. They are didinguiflied from the mod of the 
 
 world, by renewing and faving grace : and mufl it 
 not cut them to the heart, to think of their vile in- 
 gratitude to fuch an infinitely kind' and beneficent 
 friend ; and of their horrid abufe of fuch unmerited 
 mercy and love !— They are united to Chrifl:, walhed 
 in his precious blood, and juitified by his righteouf- 
 Dcfs ; and can they be content to load him with in- 
 dignities, who has not thought his owa blood too 
 
 dear 
 
Let. XVIII. confidered and obviated. 329 
 
 dear a ranfora for their fouls ; and who has by the 
 power of his grace plucked thera out of the guilt and 
 danger of a perifhing world, and made thera heirs of 
 
 the eternal inheritance I They have felt the divine 
 
 influences and confolations of the bhiTed Spirit; and 
 have tafted that the Lord is gracious ; and (hall they 
 by their fins grieve the Spirit oF God, provoke him to 
 withdraw, and to with-hold his quickning and com- 
 forting influences from them !-- — They are the friends 
 and children of God, the iworn (ubje£ls of the Eter- 
 nal Majefly; yea, even the fpoufc of Jefus Chrid:. 
 And fliali luch make litde accouni of fin 1 Is this thy 
 kindnefs to thy friend I Is it a light thing for a child 
 to rebel againft his compafllonate father ; for a fub- 
 je(5l 10 take up arms againlt bis prince ; or For a wife 
 
 to violate her marriage-vows ? Certainly the fms of 
 
 believers are aggravated, in proportion to the various 
 obligations they are under : and though they have 
 no caufe of defponding and difcouraging fears, they 
 have the greareft caufe to groan under the burden of 
 their fms, and to groan after deliverance from rhem. 
 Their union to Chrift is fo far from extenuating their 
 (ins, that it renders them more heinous in the fight 
 of God ; and is the (Irongeft reafon why they fliouid 
 watch againft them, lament and hate them. For this 
 reafon, God may juftly expoftulate with them upon 
 their finning againft: him, as in Deur. xxxii. 6. Do y& 
 thus requite the Lord, foolifh people and unwije ! Is 
 not he thy Father, that hath bought theef Hath be not 
 made thee, and eftablijhed thee ? 
 
 3. It is true of believers, as well as of others, that 
 
 except they repent they Jh all fur ely perijh. They are 
 
 indeed fafe in the hands of Chrill : and none fhali 
 pluck them out of his hands : He will preferve them to 
 his heavenly kingdom. But then, he will lave them in 
 his own way, in the way of a repeated renewed exer-, 
 cife of repentance, as w^ell as faith, and in no other 
 way. If any are not in that way, they are not in 
 T t Chrift's 
 
330 Antlnomian T leas for Licentioufnefs Let, XVIII. 
 
 Chrift's way : And have therefore reafon to fufpe^ 
 their union to Chrid, and to conclude, that they are 
 
 not in the path of life. Their eternal iotereft does 
 
 therefore loudly call upon them, to mourn for their 
 fins, to hate and forfake them, left they perifli eter- 
 nally. True believers will not indeed finally perifh ; 
 for whom Godjujlifies^ he will clfo glorify. Bat then 
 the believer's perleverance is fubferved by a fear of 
 caution ; nor are there any true believers, but peni- 
 tent believers : And therefore, whoever are habi- 
 tually carelefs in their walk, and impenitent for their 
 fins, will fail fhort of falvation, whatever pretences 
 
 to faith in Chrift they may make. There is but one 
 
 way to heaven ; and whoever gets there, muft aiiaia 
 the glorious falvation, by obtaining afTiftance, from 
 the powerful influences of divine grace, to keep that 
 way. They muft be enabled to go weeping and mour^ 
 ningy with their faces towards Zion. They rouft of- 
 fer to God the facrifice of an humble and contrite fpir if. 
 They muft loath the?nfelves in their ownfght.for their 
 
 iniquities and abominations, Every other road but 
 
 this leads down to the chambers of death. Believers 
 therefore as well as others, have caufe to pafs the 
 
 time of their fojourning here in fear, They have not 
 
 caufe indeed (as is before obferved) of a legal and 
 flavifti fear: but they have caufe of a jealoufy of 
 themfelves, left they mifs their way and fall (hort of 
 
 their hope. They have caufe to watch and pray^ 
 
 that they enter not into temptation^ (Matth. xxvi. 41.) 
 They have caufe to keep wider their body, and bring it 
 intofubjedion^ leji by any means they themfelves (hould 
 he caft-aways^ (i Cor. ix. 27.) And to judge them- 
 felves^ that fo they may not he condemned with the 
 -worlds (chap. xi. 3 i, 32.) They have caufe xo follow 
 peace with all men and holinefs^ without which no man 
 ft)all fee the Lord^ (Heb. xii. 14.) They have caufe 
 to repent and turn themfelves from all their tranfgref 
 fions^ that their iniquity do net prove their ruin, (Kzek. 
 
 xviii. 
 
Let. X VIII. conjldered and obviated, - 331; 
 
 xviii. 30.) — Believers themfelves would fall into con* 
 demnatioD, and their ialquities be their ruia, diould 
 they live carelefs, riaful, impenitent lives. There is 
 no faivation promifed, there is no falvation poffible, 
 to any who live fuch lives. — They who are kept by 
 the power of, God, are kept through faith (an opera- 
 tive faith, which is accompanied with all the graces 
 of the blcffed Spirit) unto the falvation ivhkh Jball be 
 revealed in the lajl time^ (i Peter i. 5.) The doc- 
 trine of our union to Chriit does therefore allow no 
 plea for licentioufnefs, fince Chrid: is a Prince, as well 
 as a Saviour, to all who are in him, to ^ive them re- 
 "pentance^ as well as forgivenefs of ftnsy (Ads v. 31.) 
 And they who do not live in the exercife of repen- 
 tance, whatever pretences they may make unto aa 
 union to Chrift by faith, have not \.\\z faith cf God's 
 electy are none of his ; nor are they likely ever to par- 
 take of his falvation. It therefore concerns fuch 
 
 filihy dreamers to awake, and confiJer their danger, 
 who are at eafe in Zion, who flatter thernfelves in their 
 own eyes : - for their iniquities muft fir ft or lad h^ found 
 hateful. '^ 
 
 You go on to argue ; " It appe^^rs a contradldliou, 
 " to teach, that the believer is pei'fec^ly righteous in 
 " the fight of God, by virtue of his union to Chrift, 
 " and by the impuration of his righieoufnefs : and yet 
 *' that he is finful and polluced ja God's fight, at the 
 " fame time. If he be united to Chritl and inierelled 
 " in his righted^ifnefs, he is perfect:! y righteous : and 
 " if he be perfe6Uy righteous, he cannot be finfal ; 
 *' and therefore cannot have caufe to repeat of his 
 " fins, to grieve for them, or feek pardon of them." 
 In anfwer to this 1 would intreat you to confider, 
 
 I, That this is to blend together juftification and 
 fan<aificaiion, as if they were the fame thing.-— There 
 is not the lead (liadow of a confequence, that becaufe 
 believers are inierefted in aperfecSt: righteoufnefs, and 
 are thereby perfe<5lly juftified in the fight of God, 
 
 T t 2 there- 
 
532 Antinomian Fleas for Licenttoufnefs Let. XVIII. 
 
 therefore their fan<^ification is complete!, and they 
 perfefily holy. — God may blot out our tranfgrejftons as 
 a cloudy and cafl our tmquities tnto the depths ofthefea^ 
 by a gracious pardon, when yet we have caule to ac* 
 knowledge ourlelves altogether as an unclean things 
 and chat if he Jkouldmark in qu'ity^ we could notjland; 
 that if he fhould contend with us. we could not anftuer 
 him one of a thoufand. And is that an argametit why 
 we (hould be bold and carelefs in finning, becaufe 
 God has bc^n infinitely gracious in pardoning our fin ? 
 Is It an argument why we fiiould fecurely and un- 
 gratefully abufe our heavenly Father, becaufe he has 
 laid us under the ftrongeft obligations to love and 
 
 ferve him ? But it feems to be the drift of thofe 
 
 whom you would pcrfonate in this argument, that the 
 believer's violation of the law of God is no fin ^ that 
 their not being under the law, but under grace, makes 
 it no way? criminal in them to tranfgrefs the law ; 
 and their being united to Chriil legitimates even the 
 
 groffcft tranfgreiTioris bo.h of the law and gofpel. 
 
 If this be intended, I muft obferve to you, that in 
 Older to a juft deducing of this conclufion, it muft 
 be fuppofed, that the law of God is wholly vacated, 
 and ceafes to be a ru^e of life ; though the Apoftle 
 *.iTures us, that the law is not made void by faith ^ 
 hut eftablifked^ Rom. iii, 31. It muft alfo be fuppof- 
 ed, that holinefs of life is not r :qaired by the gofpel 
 ^ of Chrift ; though the whole defign of the p^ofpel is to 
 ' promote holinefs ; and we are exprefly told, that the 
 grace of God which brings falvation^ teaches us that dt" 
 nyipg ungotilinefs and -worldly lufls, we fhuuld live fo- 
 beriy^ righteoufly^ and godly in this prefent worlds Titus 
 ii. I ., 12. And ii muft even be fuppofed, that the na- 
 ture of the glorious God himfelf muft be changed ; 
 that he can look upon fm with approbation, arid be 
 pleafed with what ismcft oppofite to his o7;n purity and 
 re^iiude. It muft be fuppofed, that David's murder 
 and adukeryj that PctCi's denying his Lord, with curf- 
 
 ing 
 
Let. X Vlll. conftdered and obviated. 333' 
 
 ing and fwearing, &Ci were acceptable to God, 
 
 What blafphemy, what lubverlions of the very light 
 and law of Daiure are contained in fuch principles as 
 tbefe !- — But you will fay perhaps, that it does not 
 cbviate the difficulty, to (hew the inconfiftency and 
 incongruity of thefe principles, while the queftioa 
 yet remains, whether they do not (how wicked foe- 
 ver) neceflarily follow from my do6lrine of our union 
 
 to Chrift To which it is fufficient anfwer, that by 
 
 virtue of a believer's union to Chrift, his righteouf- 
 nefs is imputed, to anfwer the demands of the juftice 
 and law of God ; and thereby to reconcile the belie- 
 ver to God : but not to legitimate his fmful adions. It 
 is to procure him a pardon for pad fms ; and not a 
 licenfe for future tranfgrelTions. It is to free him 
 from the guilt and condemnmg power of fm : but not 
 to change the nature, and defiroy the infeparable ef- 
 fential defert of fm.-— It is true, that the believer is 
 hereby interefted in God's covenant-mercy and love ; 
 and therefore fecure of a gradual fanftification, where- 
 of his repeniance, hatred of and forrow for fm, is a 
 peculiar and principal part. Whence it follows, that 
 we muft mourn for our fms, repent of and hate them, 
 in order to evidence our union to Chriil and iotereft 
 in him ; and not live contentedly in fm from a vain 
 dream of our union to him. There can be no fuch 
 thing in nature, as an impenitent true believer ; and 
 therefore all concliifions of this kind are groundiefs 
 and impious. 
 
 2. It is a fa£t mod notorious, and admits or no dif- 
 pute, that believers have not a pe'refl perfonal and 
 mherent righteoufnefs in the fight of God ; and there- 
 fore the docrrine under confideratlon affords no handle 
 
 for fuch licentious pleas, as you have fuggeiled. 
 
 Chfift's righteoufnefs imputed to us. it is true, is/^r- 
 
 ftd; and therefore our juftification is perfe6l too, by 
 
 virtue of our intereft in ir, fo that on that account we 
 
 have no caufe of any difquietment and uneafmefs. 
 
 But 
 
*3 3 4 Antinomian Fleas for Licentioufnefs Let. XVIII. 
 
 Bot what is our ovin perfonal righteoufoefs ? It is 
 filthy rags, Ifa. Ixiv. 6, It is lofs and dung^ Phil. iii. 
 iJ. And // ive fay we have no Jin, we deceive ourf elves ; 
 and the truth is not in us, i John i. 8. — Have we no 
 caufe therefore to lament the imperfe£!:ion of our own 
 rightcoufnefs, becaufe Ch rifles righteoufnefs is per- 
 ith ? Have we no caufe to lament the great defeats 
 ofaor fan£iilication, becaufe our juftification is per- 
 fect ? Have we no matter of uneafmefs on account of 
 our non-conformity to tLie holinefs of God, becaufe 
 his vindi^ive juftice is fatisfied? Have we no occafion 
 to lament, that we are not more prepared and ripened 
 for heaven, becaufe we hope to efcape hell ? Have 
 we noreafon to lament the diflionour we do to God, 
 becaufe he has in infinite mercy been pleafed to par- 
 don our fins, and make us heirs of glory? And in fine, 
 have we no fins to repent of, when in many things we 
 ail offend, and when our offences are peculiarly ag- 
 gravated, by our diftinguifliing privileges and obliga- 
 tions? — -I fpeak thefe things upon the fuppofition 
 ihat we have an affurance of a juftified flate ; which 
 (as 1 have before proved) no man ever had, or 
 can have, while he makes light of finning. It is little 
 likely, that they are true believers, who believe in 
 Chriii for a pardon only ; or that they are true peni- 
 tents, whofe only motive is the penalty, and not the 
 turpitude of fin, which fliould make us loath ir, and 
 curfelvcs for ir, though coafcious of a pardon. 
 
 You iurther obferve, that " The Antinoraians ar- 
 " gue'from the dodlrine of our union to Chrift, as I 
 ** have propofed ir, that the fins of believers do really 
 *' belong to Cariil, as the fins of the hand really be- 
 *' long to the head, unto which thofe hands are unit- 
 *^ ed»- Accordingly he adlually bare our fins, fuffered 
 '* for u*, and Godiaid upon him the iniquities of us 
 ** all. The fins that the believer commits^, do there- 
 '* fore truly belong to Chrift, and not to the belie- 
 " vcr hiinfeif. They are his lins, not ours. They are 
 
 ** already 
 
Let. XVIII. confidered and obviated, 33^ 
 
 ** already accounted for by him, and confeqnently 
 " are not now to be repented of by us.- — You fufpe^ 
 " (you fay) that there are too iT.any among us, which 
 <' quiet themfelves with fuch dangerous pietences, 
 " while going on in finful practices ; that thefe feera 
 ** to found their erroneous principles upon the doc- 
 " trine taught in my laft : And you defire me to con- 
 " fider, whether they do not naturally flow from it." 
 
 There needs no anfwer to this, than to (hew youj 
 thai our fins are to be confidered in a threefold refpe£h 
 —They are to be confidered with refpedt to their 
 pollution, or contrariety to the holinefs of God; with 
 refped to iheir innate guilt or contrariety to the pre- 
 ceptive Vv'ili of God ; and with refpe6l to their deferc, 
 or relation to the penalty denounced againft them by 
 the juftice and law of God.— -It is in the latter ftnfs 
 only, that our bleffed Saviour bars our fens ^ and was 
 made fin for i^s ; and that our fms are by virtue of our 
 union to Chrift imputed to him, and efteemed as his. 
 - — If this be di(lin61:ly confidered, the cafe will ap- 
 pear mod plain and evident. 
 
 If we confider fin with refpe£l to its blot or pollu^ 
 twn^ it is the abominable thing, which God's foul 
 hates* It is what he is of purer eyes than to behold ; 
 and what he cannot look on but with abhorrence and 
 deteftation. — Now it were the greated blafphemy, 
 to fuppofe, that our Lord Jefas Chrift did in this 
 fcnfe take our fins upon him, fo as to be polluted and 
 defiled with them. He was holy, harmlefs, undefiU 
 ed ; and (in this refpe^i) feparate from fmners. He 
 was a Lamb without fpot and without blemifh. He 
 was God^s beloved Son^ in whom he was wellpleafed. — - 
 In this fenfe then, fm belongs even to the believer 
 himfelf, notwithllanding his union to Chrill:. The 
 pollution of his fin was never transferred to Cbrift, 
 But every fm he commits, pollutes and defiles his foul, 
 gives him new caufe of humiliation and repentance, 
 new caufe to fly by faith to ths blood of Chrifl for 
 
 clean iiog 
 
33^ Antinomian Fleas for Lkentiotifnefs Let. XVIII. 
 
 cleanfiag ; and to the grace of Chrift for the faiifti- 
 fying, renewing and quickning influences of his holy 
 Spirit.- — Hence we find David complaining, that his, 
 wounds Jiink and are corrupt^ becaufe of his fooWJJmefs ; 
 that his loins are filled with a loathfome d'lfeaje ; and 
 there Is no fowidnefs in his fie fl?, Pfal. xxxviii. 5, 7; 
 And hence we likewife find him fo humbly and ear- 
 neftly praying, that he may be purged with hyffop and 
 made clean^ wajhed and made whiter than the fnow^ 
 Pfalm li. 7.- — It is not the priviledge of believers, that 
 their fins have lefs pollution in them, than the fins of 
 others ; or that they are lefs difpleafmg to God : But 
 their priviledge is, that they being united to Chrifl^ 
 they have grace given them to apply for cleanfing to 
 the fountain fet open for fin and for uncle annefs ; and 
 that they have -an advocate with the Father^ to make 
 intercefiion for them. — It is therefore certain, that 
 all fuch who do not improve this privilege, who do 
 Dot repair to the blood of Chrift for cleanfing, but 
 remain carelefs and fecure in their fins, were never 
 yet united to Chrift, never cleanfed from their filthi- 
 nefs: But are notwithftanding all their vain dreams of 
 an union to Chrift, liable to meet with that final fea- 
 tence, He which is filthy let him he filthy flilL 
 
 If we confider fin with refpe^l to its innate guilty or 
 contrariety to the law of God, the fins of believers, 
 as well as others, are a tranfgreffion of Goi^s law^ a 
 contempt of his dominion and authority, a repugnan- 
 cy to his nature and will, a diftionour to his name, 
 and an injury to his kingdom and intereft in the 
 world ; in all which refpeclts, they bring guilt upon 
 the fouls of the offenders, in proportion to the nature 
 and aggravations of the tranfgreffions.— -Now 1 hope, 
 none will be fo daringly blafphemous, as to fuppofe, 
 that our fins are in this refpe£l transferred to Chrift ; 
 that the blefTed Saviour of the world has tranfgrefiTed 
 the law of God, or diflionoured his holy name. For 
 he did nofm^ neither was guile found in bis viouth. 
 
 ' He 
 
L E T . X V I IT. covfidered and obviated. 337 
 
 He always did thofe things which pleafed hil heavenly 
 Father. — There is no poflibility from the nature of 
 •things, that the innate guilt of fin, or the reatus culpa 
 (as the fchocls cxprefs it) can be transferred from ons 
 perfon to- another. Whoever reprefents the perfoa 
 of the offender, and as his furety bears the puaidi- 
 ment he deferved ; yet the original guilt, the obliqui- 
 t}', the enormity, fault or crime of the offence, lies 
 at the offender's door ; and can lie no where elfe. — 
 Whence it follows, that the believer's union to Chrill 
 can no way change the nature of his fmful aflioos, 
 and make that guiltlefs and innocent, whilft repugnant 
 to the narure and law of God. Though it delivec 
 from the penalty, it cannot remove the native enor- 
 mity of fin ; it ftill remains, and cannot but remain a- 
 bominable to God, and worthy of eternal death. 
 Whence God is difpleafed with believers, when they 
 fin againft him. The thing that David had doney dif' 
 pleafed the Lord^ (i Sam. xl. 27.) The Lord was angry 
 with Mofes, (Deut. iv. 2 i .) He was very angry with Aa^ 
 ron^ (Deut. ix. 20.) Though he be a Father, he is fi 
 provoked Father, when his children /(?r/ji^ his lazv^ 
 and walk not in hisjudgme'nts ; and therefore he vifits 
 their tranfgrej]wn with the rody and their iniquity zvitb 
 Jlripes ; though he do not utterly take azvay his loving 
 kindnefs jrom them ; nor fuffer his faithfttlnefs to faily 
 (Pfalm. Ixxxix. 30, 3 i^ 32.) Have not believers there- 
 fore caufe to be deeply affefled with their fins, to la- 
 ment them before God'; and penitently to fly to the 
 blood of Chrift' for pardon, when they render them 
 guilty in the fight of God, are provoking and dif- 
 pleafmg to him ; and judly defer ve his eternal wrath ? 
 But if we proceed in the laft place, to coafider 
 fin with refp£(^ to its law-deferty or demerit with re- 
 gard to the penalty annexed to it, by the iuflice and 
 law of God, in this fenfe Chriit bare our fins for us ; 
 and took upon him all the iniquities of thofe, who 
 are interefted in and united to him.-— fl^ bare our fins 
 
 U u in 
 
338 Antlmmlan Pleas for Licentiou/nefs Let. XVIII, 
 
 in his own body upon the tree: that is, he. bare the 
 fumjhment due to us for fin, when he offered himfelf 
 a facrifice UDon the crofs. He was made a cmfe for 
 us ; and underwent the curfe that was due to us. He 
 was made a furety of the better Teftament ; and fo 
 the dreadful debt was transferred from the principle 
 debtors, to him ; and he being a furery for ftrangers, 
 was made to fmart for ir. — Thus believers partake of 
 the bleffednefs afcribed to him, whofe tranfgrejfion is 
 forgiven^ whofe fin is covered ; and unto whom the Lord 
 imfuteth not iniquity. And there is now no condemna^ 
 tion to them who are in Chrtft Jefus. They are ac- 
 quitted from the guilt of all their former fins, upon 
 their exercifmg faith in Chrift. Through faith in his 
 bloody Chrift'' s righteoufnefs is declared^ for the remijfion 
 of their fins that are fafl^ Rom. iii. 25. — But how 
 will their ftate of juftification be continued, and their 
 fins pardoned, but in the way of renewed exercife of 
 faith towards our Lord Jefus Chrift, and repentance 
 towards God ? How will they make any progrefs in 
 the divine life, but by a renewed flight to the foun- 
 tain of grace, for new fupplies of fpiriiual life and 
 ftrength i — From whence then can any man fetch 
 arguments, for a carelefs indifference about his fins, 
 unlefs he be alfo carelefs and indifferent about the 
 favour of God, and his own eternal welfare ? Let no 
 man deceive himfelf with vain words ; nor dream of ^- 
 ny inheritance in the kingdom ofChri/l and of God, while 
 he can fm without care or fear. For becaufe of thefe 
 things comet h the wrath of God upon the children of df- 
 ohsdience^ Eph. V. 5, 6. 
 
 You go on to argue, " If believers are united to 
 " Chrift, in the manner defcribed, fo that his obedi- 
 " ence to the ly w was performed on their behalf, and 
 ** is become their obedience, it then follows, that 
 " they have in Chrift fulfilled the law in all refpe6ls ; 
 *' and it can therefore have no more demands upon 
 " them 5 and conkquently they can be no more 
 
 " charge- 
 
Let. XVIII. conjldered and obviated, 3J9 
 
 " chargeable with fm ; nor have occafion to be con- 
 " cerned about it.-— For where there is no law, there 
 ** is no traDfgreiTion." 
 
 In anfwer to this objection, I (liall fir ft endeavour 
 to (hew you, in what refpe^ls our bleffed Saviour has 
 in our \)\zct and ftead anfwered the demands of the 
 law, and thereby delivered the believer from its pow- 
 er and dominion : And then proceed to ihew, in what 
 refpe<fi:s the law has ftiil a claim to the believer's ob- 
 fervance, notwithftanding his intereft in and union to 
 the Lord Jefus Chrift. 
 
 Our bleffed Redeemer has thefe feveral ways ful- 
 filled the law for believers. He has fulfilled all the 
 penal demands of it ; and hath redeemed us from the 
 curfe of the law^ being made a curfe for us^ Gal. iii. 13. 
 We being guilty criminals, the law condemns us to 
 deferved punilhment ; and the juftice of God de- 
 mands fatisfa6lion. The bleffed Saviour has therefore 
 ftept in between us and the avenging juftice of God ; 
 and has received the flaming fword into his own bow- 
 els. Juftice is fatisfied ; and the guilty offender re- 
 leafed J upon his a£ling faith in this bleffed furety. — 
 The law does moreover require of us a perfect a6live 
 obedience, as we are rational and moral agents ; and 
 accordingly the original terms of our acceptance with 
 God were, Do this and live. The man which doth 
 thefe things^ fjjall live by them. But cur fed is every one^ 
 that continueth not in all things ivriiten in the law to 
 do them. Now Chrifl has in this refpect alfo anfwered 
 the demands of the law.-— He has fulfiiled all rigbte- 
 oufnefs ; and taken away the power of the law, as 
 it is the ftrength of fin, as it is a killing letter, and 
 miniflration of death, on the behalf of all that be- 
 lieve in him ; that it no longer demands perfciH: per- 
 fonal obedience as the condition of their acceptance 
 v;ith God. In this refpe6l believers are not under the 
 law., but under grace ^ Rom. vi. 14.— -Thus Chrift has 
 performed a paffive obedience, - to anfwer the penalty 
 
 U u 2 ' of 
 
340 AntincmtanTleasforLicentioufttefs Let. XVIII^ 
 
 of the law, and an aclive obedience, to fulfil the pre- 
 cepts of it, whereby judice is fatisfied, God reconcil- 
 ed, and the beh'ever made accepted id the beloved.-— 
 1 may add to this, that there is an infinite merit ia 
 this twofold obedience of our bleffed Mediator. — 
 Ke being an infinite perfon, the value of his obedi- 
 ence was proportioned to the glory and dignity of his 
 divine nature ; and he has therefore by his fulfilling 
 the law, purchafed all grace here and glory hereaf- 
 ter, for all who (hall believe in him, and be thereby 
 united to him.- — Thus then, the believer's firfl: huf- 
 band is dead ; that they are loofed from the law of 
 their husband : And they are become dead to the law 
 by the body of Chri/ly that they may be married to an^ 
 ether ^ e%en to him who is ra'ijed from the dead; as the 
 apoftle argues, Rom. vii. 2, 4. 
 
 And now in order to anfwer the fecond part of my 
 promife, and (hew ycu in what refpeft the law has dill 
 a claim to the believer's obfervance ; Imufl remind 
 you of what 1 have formerly obferved to you, that 
 the moral law is aifo to be confidered as a rule of liv- 
 ing, as the ftandard or dire£^ory of our condufl. As 
 fuch, it is a copy or tranfcript of the divkie perfecti- 
 ons, in particular of his re£litude, juflice, r^nd holi* 
 cefs ; and therefore is immutable, like the infinitely 
 glorious nature from whence it was derived. — It is 
 utterly inconfiftent with the infinite perfeclions of the 
 glorious God, for him to give us a rule of life, con- 
 trary to what is contained in the moral law. Should 
 the law in this fenfe be abrogated and buried, the 
 holinefs and juflice of God mufl be buried in the ruins 
 of it.— Now though our bleffed Saviour has in this 
 fenfe alfo fulfilled the law, he has fulfilled it to efla- 
 blifli it, and not to vacate or deftroy it. He has fulfilled 
 it as our examplar, to give us a pattern of obedience, 
 that we may walk in his (teps. He hath fulfilled 
 it to glorify his heavenly Father, that in imitation of 
 bim we alfo may glorify him, by bringing forth much 
 
 fruit 
 
Let. XVllI. confidered and obviated. 3 4 1 
 
 fruit.-— In il;is r£rpe£l: then, the law retains its full de- 
 mands upon us. Do tt^e then make void the law by faith f 
 God forbid! Ten weeftablifh the law^ Rom. iii. 31.-— 
 With refpeift ro the iaw^ as a rule of life, our blef- 
 fed Saviour allures us, that it is e after for heaven^ and 
 earth to pafs away^ than one title of the law to faiij 
 Luke xvi, 17. — -How vile and abominable theref-^re 
 are thofe pretences, that there remains no law^, to re- 
 gulate our condu£l ; that we are underno bonds ro obe- 
 dience, that we have no law totranfgrefs ; and there- 
 fore no fins to lament ! Has the blelTed Saviour ihed 
 his precious blood, to open a door to iicentioufnefs ? 
 Has he come to legitimate a lawlefs, carelefs, worldly 
 and fenfual life P No furely, he came with a quite 
 contrary view; to redeem us from all iniquity^ and to 
 furify unto himfelf a peculiar people^ zealous of good 
 works y Titus ii. 14. The law mufl: certainly be either 
 the rule of our condu<n: while we live ; or the rule of 
 our final trial and condemnation, in the day of Chrift. 
 --—Though our conformity to the law, as a rule of 
 life, be neither an atonement for our fins, nor a pur- 
 chafe of the divine favour, nor the coveQact-condiiicn 
 of our pardon and acceptance with God : Yet it is in 
 the nature of things, and in the dcclrine of the gof- 
 pel, the believer's path-way to eternal life. He that 
 faith, I know him, and keepeth not his commandments^ 
 is a liar, and the truth is not in him, i John ii. 4. 
 He that faith ^ he ahideth in him, ought himfelf alfofo to 
 walk, even as he walked^ i John ii. 6. Whofoever com- 
 mitteth fn, tranfgrejeth alfo the law, i John iii. 4. 
 tor this is the love of God, that we keep his command- 
 ments, I John V. 3. If we iulfii the royal law accord^ 
 i77g to the fcripture, Ihoufhalt love thy neighbour as thy 
 felfj ye do well, James ii, 8. 
 
 And now. Sir, it belongs to you to confider, whe- 
 ther the Antinomians have any handle at all for their 
 licentious principles, from the dodlrine of cur union 
 to Chrifl, rightly confidered and underftood. If no 
 
 ' man 
 
3 4 2 Antimmian Fleas for Lkentioufnefs Let. XVIII. 
 
 man can have any good evidence of his union toChrift, 
 without a repentance and humiliation for his oftcnces 
 againft God, then no man can have reafon to be eafy 
 and iccure in fmning, from a prefumption of nis union 
 
 to Chrift. If the fms of believers are by virtue of 
 
 their union to Chrilt more aggravated^ than the fms 
 of other men, they have more caufe than others to 
 lament their fms before God, and to be deeply hum- 
 bled on the account of them. If believers, as well 
 
 as others, mufl repent of their fms, or periib, they 
 have then the fame caufe, which others have to mourn 
 for their fms, and with the greateft deteflation to re- 
 nounce and forfake them. If believers by means 
 
 of their union to Chrifl, though perfeiffly juftified, 
 are yet not perfe(^iy fandlified, but in many things, do 
 all offend ; it Chrift has not taken away ihc pollution 
 of fm, andperfonal inmie guilt, though he has borne 
 the cur/e, and taken away the penalty of fm for be- 
 lievers ; if the law ftill remains a rule of obedience to 
 believers ; and if their deviation from or violation of 
 that rule, be of the nature of fm, and brings them 
 under guilt and defilement, they have then caufe to be 
 humbled for their fms, to groan under the burthen 
 of them, and ardently to pant after deliverance from 
 
 their remaining body of death. All thefe premifes 
 
 are (I think) fully proved ; and the confequences 
 cannot therefore be fairly denied. Whence it fol- 
 lows, that whoever quiet their confcience with fuch 
 vain pretences, expofe themfelves to the dreadful con- 
 fequences of a licentious life, divine rejection, and 
 wrath unto the uttermoft. 
 
 Thus 1 have briefly anfwered your feveral pleas, 
 in favour of the libertines of the prefent age, by rea- 
 fonings, which cannot fail of giving you fatisfatffion, 
 
 if duely confidered. You will be pleafed to bear 
 
 with me, whilft 1 offer one anfwer more, w^hich will 
 equally obviate all your objedfions ; and difcover them 
 all to begroundleis, unreafonable, and irreligious. 
 
 You 
 
Let. XVIII: conftdered and obviated, 343 
 
 Tou will readily allow, if it be impojfihk from the 
 nature of things^ that any one who is truly united to 
 Jefus Chriit, Ihould be habitually carelefs and at eafe, 
 indifferent and indolent in a way of finning, that your 
 obje^lions are then all groundleis, and without any 
 rational foundation. And that this is fo, may be made 
 abundantly clear and evident. 
 
 If a true and fincere love to God be a neceffary 
 confequence of our union to Jefus Chrift, and be alfo 
 utterly inconfiftent with thofe licentious conclufions, 
 which you have mentioned ; it will then follow, that 
 it is impoffible from the nature of things, that any one 
 who is truly united to Jefus Chrift, (hould be carelefs, 
 
 eafy, and indifferent in a way of fmning. That all 
 
 who are united to Jefus Chrift, do habitually love God, 
 and dwell in the love of God, is exprefty afferted by 
 the Apoftle, i John iv. 16. God Is love ; and he that 
 dwelleth in love, dwelleth in God, and God in him. And 
 it is alfo neceffary from the very nature of our union to 
 Chsift. Being united to Chrift, we (hall partake of all 
 the graces of the bleffed Spirit, which are in Chrift, 
 as in a fountain or repofitory to be communicated un- 
 to us ; as I have fiiewn you before, that fo this need 
 not be infifted upon. 
 
 Let us therefore proceed to confider, whether the 
 love of God be, from the nature of it, compatible or 
 confiftent with a careleffnefs and indifference about 
 fiDning againft him.-— Can we love God, and be care- 
 lels and indifierent about affronting him, and loading 
 him with indignity at the fame time ? Can we love 
 God, and yet be content to dift^onour his name, vio- 
 late his laws, and trample his facred authority and 
 attributes under the feet of our lufts? This cannot 
 be, till love and hatred, friendfliip and enmity, be- 
 come the fame thing, no ways to be diftinguiftied — - 
 Our profeffion of love would hardly be voted fmcere 
 by one 0;f ouv fellow^reatitres, who ftiould find us eafy 
 and indifferent about injuring his intereft and repu- 
 tation. 
 
344- Anfinomian Pleas for Licentioufnefs Let. XVIII, 
 
 tation, and loading him witU contempt and indignity. 
 
 Does not the love of God efpscially ccnfift in a 
 
 defire of, and delight in a conformity to the divine 
 nature and will ? That they who love God, dwell hi 
 God and God in them ; that as he is, fo are they in 
 this -worlds t John iv. id, 17. And can they delight 
 in a conformity to God, and yet be eafy and content 
 when they aft raoft contrary to his will, and in the 
 highed repugnancy to all his glorious and infinite per- 
 fedlions ? Does not the love of God confilT: in a ha- 
 tred of fm, and of whatever is difpleafing in his fight ? 
 Te that love the Lord, hate evil, PfaL xcvii. 10. And 
 can there be any thing more inconfillenr, than being 
 carelefs and indifferent about falling into fuch circum- ' 
 ftances as are peculiarly hateful and abhorrent to us ? 
 
 • Does not the love of God imply a love to his law ; 
 
 and a delight in complying with his holy will in all 
 things ? how love I thy law ! it is my meditatton all 
 the day, Pfalm cxix. 97. For I delight in the law of 
 Ged after the inward man, Rom. vii. 22. hndi is it 
 inconiiftent, is it not the highell contradiftion, to love 
 the law of God, to delight in an obfervation of it, and 
 conformity to it, and yet be indifferent and unconcer- 
 ned about a violation of it, or a non-conformity to it ? 
 
 Does not the love of God, in the nature of it, 
 
 imply a life of aftual obedience i* If ye love me, keep 
 my commandments, John xiv, 15. If ye keep my com^ 
 mandments, ye fhall abide in my love, John xv. i o. 
 And can any thing be more contradiftory, than keep- 
 ing God's commandments, and a carelefs indifference 
 
 about breaking them ? Is there no gratitude in our 
 
 Jove to God, no fenfe of our obligations to his infi- 
 nite goodnefs and corapafTion ; and no fenfe of our 
 ungrateful abufe of his amazing difpenfations of be- 
 nignity and mercy, in our ranfom from hcli by the 
 blood of his Son, in our gofpel-privileges and advan- 
 tages, in our participation of his fpecial diftinguifliing 
 grace, and in our hopes of glory .•'•—'Is the love of 
 
 the 
 
Let. XVIII. confidered and obviated* 545 
 
 the Father a h'ght thing with us, ia choofiog us be- 
 fore others from the foundation of the world, in giv- 
 ing his own Son to redeem and fave us ; and in fend- 
 ing his holy Spirit to fulfil his good pleafure in our 
 fouls ; and fit us for heaven P — Is the blood of a Sa- 
 viour a light thing with us, whereby we are ranfomed 
 from death and hell ; and made heirs of the future 
 glory? Is the fancHfying, comforting, and quick- 
 ring influence of the blelied Spirit a light thio^ with 
 us, whereby we are brought near to God, enabled 
 to maintain communion with him, and are qualified 
 for the eternal inheritance ? Cao we difhonour the 
 Father, trample upon the biQod of the Son, and grieve 
 ibe Holy Spirit, without care, concern, or fear ; and 
 yet make pretences to an union to Chrift, and to the 
 love of God ? A vain dream! A mod inconfiftent and 
 con.tradi£lory pretence ! 
 
 I hope, 1 have by thi« lime given you fufScient 
 evidence, of the w^eaknefs and impiety of thofe ob- 
 jedlions, ycu have alleJged in favour of the Amino- 
 XTiians : And would therefore only jufl: add this fur- 
 ther remark, That though we (hould never diflionour 
 our bleiTed Saviour by doubting of his fulHciency for 
 U5, be our cafe what it will ; though we {hould ne- 
 ver indulge diitraOing doubts and fears, which will 
 drive us from God, unfit us for duty, and bring dif- 
 honour upon that infinite mercy, in which we hope ; 
 and though we fcould not prefently dig up our foun- 
 dations, and call all our hopes and experiences imo 
 queOion, becaufe of our di fallowed infirmities : Yec 
 if we are uniced to Chrifl, we cannot fail of mourning 
 for cur fuis, and bringing them to the blood of ChriH: 
 for pardon ; we cannot fail \q groan being burthened^ 
 and to eRcem our lins the heavieif burthen we have ia 
 the world : Though we may and ought to rejoice al- 
 ways, ia the riches of redeeming mercy and love ; yet 
 we cannot but lament and groan always after delive- 
 rance from the remaining body of death. 
 
 X X You 
 
34^ AntlnomianTkas for Licentloufnefs Let. XVIII. 
 
 You proceed to objeci:, that " if my do£lrine of 
 *' the believers linion to Chrift be true, you cannot 
 •• fee how we can prove our juftificatioa by our fane- 
 *' tification. For according to that fcheme, our juRi- 
 ** ficaiion depends wholly upon our union to Chrift : 
 
 *' but Bothing at all upon our fanfllficaiion. Is it 
 
 ** not then the raoft rational proceeding, to prove our 
 •* j unification by that on which it does depend, rather 
 *' xhzn by that oa which it does not depend ; by that 
 " which does juilify us,rather than by that which does 
 " not juftify us? Howcan we prove cur juftification,by 
 ** that which procures no freedom from guilt, no title 
 *• to the f -ivour of God, no claim to eternal falvation ?" 
 
 In anfwer to which, I mud entreat you to confider^ 
 whether there be any way fo certain to prove the 
 exigence of the caufe, as by the produflioa of the 
 cfFe6l ; and whether there be any way whatfoever to 
 evidence that there is a caufe, if there be no eire<f^ : 
 
 or if the efFeft be utterly unknown. How do we 
 
 know the exiflence of Gcd ; but by his word and 
 works, which are vifible ciTe^ls of his being ; and 
 thereby vifible evidences and difcoveries of his glori- 
 ous perfections? — To apply this to the prefent cafe. 
 Hov; can we evidence our union to Chrift, and our 
 acceptance with God thereby, but by the agings of 
 grace, and the fruirs of righteoufnefs, which are the 
 effefls of it ^. The fubje<5l-niatter to be made evi- 
 dent to our confciences, is this, that we have received 
 the Lord Jefns Chriil by faith, are fo united to him ; 
 and the-eby juitifi. d in the fight of God. Well, if 
 this be fo, * the life which we now live in the flejh^ 
 * TAje live by the faith of the Son of God ^^ Gah^i. 20. 
 We are fwifying our /elves ^ even as he is pure ^ i Joha 
 hi. 3. If we have received Chrift Jefus the Lordy we 
 
 alfo walk in hiiiiy Col. ii. 6. And do we upon an 
 
 impartial trial, find ihis fo ? Do we live in an humble 
 conltant dependance upon the Lord Jefus Chrift, as 
 the Fountain of all grace j and the Author of our e- 
 
 ternal 
 
Let. XVIII. confidered and obviated, 347 
 
 ternal falvation ? Lo we hate every falfe way; and 
 crucify our flelb with its alFccilons and lufls ? Do 
 we Hve in the love of God, and carefully and ferioufly 
 attend every way of known duty towards him ? Do 
 we live in the love of our neighbour ; and are we 
 confcientious in the performing the duties of every 
 relation and character we fuflain ? And do we lament 
 before God the imperfeflions we find in thefe attain- 
 ments ; and earneilly pray and (irive for a further 
 progrefs in holinefs P-— This, all this, is the necef- 
 fary fruit of our union to Chrift, and of our juftifica- 
 tion before God thereby : Is not this therefore the 
 proper and only evidence thereof? And is there any 
 thing without this, which can give us any fcripture- 
 evidence of our juflification P- — The Antinominns may 
 pretend to evidence their j unification by xh^xv joy and 
 comfort : But how come they by their y^ and comfort^ 
 if they have not previous evidence of their jnftified 
 ftate P How can they rejoice in the favour of God, 
 before they have good evidence of their intereft in it P 
 Without this, their joy is groundlefs, and is an evi- 
 dence of nothing in the prefent cafe, but their willing- 
 nefs to deceive themfelves. Wjth this, there is no 
 need of joy for sn evidence, of what is already confir- 
 med by a much better witnefs. i therefore conclude, 
 that as the fcripture no where makes, and as the rea- 
 fbn and order of things no way allows, y^y and comfort 
 to be evidences of our juftified (late, we (hould fee to 
 it, that we clear up our tide to the divine favour, by 
 better evidence. And what other can we poliljiy 
 find, but what 1 am now pleading for? This, ^ the 
 Apoftle afifures us, is the proper evidence, by which 
 the children of God are mamfejl, and the children of the 
 devil Whofoever is born of God, doth not commit fin ; 
 2.Vi^whoJoever doth not righteoufnefs^ is notofGod^ i John 
 iii. 9, 10. They therefore, who rej eft this evidence, 
 would do well to confider, whofe children they be, ac- 
 cording to this determination of the Apoftle. 
 
 X X 2 UpoQ 
 
3^8 Antinomian Pleas for Licentioufnefs Let. XVIII. 
 
 Upon the whole then, our union to Chrhl is fo far 
 from affording the leaft plea for liceniioafnefs, that 
 it fhould be confidered as the ftroDgeft argument, and 
 the raofl powerful incentive to an humble, penitent, 
 
 watchful, holy, and heavenly life. Are we united 
 
 to Chrift ? Are we 7nejnbers of his hody^ of his flefh 
 and of his hones f Surely then we muft derive vital 
 influences from fuch a fountain of fpiritual life ; and 
 be partakers of his hoUnefs. If we find not this blelTed 
 effecl in forae degree, in vain are our pretences to an 
 
 interefl in Chrift, or union to him. Are we united 
 
 to Chriff, and thereby made partakers of his ineftima- 
 ble benefits i' Surely then it concerns us to endeavour 
 10 live anfwerable to fo high a dignity, and iuch an 
 honourable relation. Surely it concerns us to teftify 
 cur gratitude to fuch an infinite benefactor, by living 
 
 to the praife of the giory of his grace and love. 
 
 With what abhorrence therefore fhould fuch licenti- 
 ous thoughts, as you have fuggefted, be entertained 
 by all the true difciples of the holy Jefus, as not fit to 
 be fo much as once named among faints ! 
 
 If you can have patience with me, I would briefly 
 offer one argument more in favour of the dodlrine I 
 have infifted upon ; which mud recommend it as infi- 
 nitely preferable in point of fafety, to either of the 
 contrary extremes. — •By a£ting up to thefe principles 
 of mine, you can be in no danger, as to the future 
 and final event, ficce you will be built upon Chrift 
 Jefus the fare foundation of hope, and by grace de- 
 rived from him, bring forth thofe fruits of holinefs and 
 
 righteoufnefs which muft end in eternal life. If the 
 
 Arrainians are right, you alfo are right. For you have 
 the fame fmcerity, the fame good works, v/hich any of 
 ihem may have to depend ;?pon for juftification and 
 faivatioD. And it can be no prejudice to your falva- 
 tion, that you obtained thefe in a way of dependence 
 upon Chrift only, as well as in a way of diligent adli- 
 viry,-— If the Anrinomians are right, you alfo arc right. 
 
 For 
 
Let. XVIII. conftdered and obviated. 349 
 
 For you depend only upon Chrift for righteoufnefs 
 and Itrength, as well as they ; and it can no ways be 
 injurious 10 you, that you have infifted upon the ne- 
 eelTity of holinefs, as the way leading to eternal life- 
 —•But now, to turn the tables, if they who plead for 
 juftificatioD by works, are at lall found in a naiftake 5 
 and inftead of building upon Chriit Jefus and the fo- 
 Tereign grace of God in him, are built upon the fand : 
 Or if they who difclaim the neceiluy of holinefs are 
 too late found in a miftake, and forted among the 
 workers of iniquity, what w^ill become of their hopes ! 
 How dreadful will their difappointments be ! 
 
 That you may be found united to Chrift, and may 
 be built up in faith and holinefs, with peace and com- 
 fort, unto God's heavenly kingdom^ is the earnefl de- 
 fire and prayer of, 
 
 S I R, 
 
 Your, &c. 
 
 LETTER XIX. 
 
 Containing particular advices and dircBions^ for a clofe 
 and comfortable vjulk with God. 
 
 Sir, 
 
 YOU juflly obferve, " that according to my for- 
 *' mer letters, a religious life muft be a courfc 
 *' of ferious, earnefl, and afTiduous application.'^ 
 And you have therelore good reafon to be " folici- 
 «' tons in your inquiry, how you mud give diligence 
 *^ to make your calling and election fure ; and how 
 ^' you (hall find that peace and pleafure I fpeak of, in 
 «' your walk wuh God ?" — But there is 00 caufe at 
 
 all 
 
55^ BheBions for Walking with God, Let. XIX. 
 
 all of any apprehepfion, that you « fhall weary me 
 *' our, with the continual burthenfoofie talks you are 
 " iitipofing upon me." — Indeed, Sir, you can no way 
 gratify rae more, than by puttmg it in my power, to 
 be any way ferviceable to your beft intere^s.- — I fm- 
 cerely thank yon, that you are now giving me the 
 fatisfaftion, oF propofmg *' forae direaion> for a clofe 
 
 *• walk with God." It is an affair of the uimoft 
 
 confequence to myfelf, as well as to you ; an affair 
 too little confidered, even by thofe of whom we mufl 
 hcfe the better things^ that accompany falvation ; And 
 an affair, in which 1 have caufe with (hame to confefs, 
 that my remifsnefs has turned to my unfpeakable dif- 
 advantage. — Let us then, as in the prefence of God, 
 refolve by the afiiftance of his Spirit and grace, not 
 only to confnlr, but to pra^tife fuch methods of piety, 
 as may be likely means to fweeten the fatigues of life, 
 prepare us ro encounter the laft enemy, and give us 
 arefrelhing profpeci of our future inheritance. 
 
 I ihall endeavour (according to your defire) to be 
 plain, familiar and practical, in the dire^fions and 
 counfels which 1 am now to lay before you. 
 
 And here my advice to you is, 
 
 I. That you endeavour to obtain and maintain a 
 deep impreffion of this important truth, that you have 
 but one bufmefs to do ; and that every affair and con- 
 ducl of human life muft be calculated for, and fub- 
 fervient to, that one great end of your bein^. God 
 has made us for himfelf, to glorify and enjoy him. 
 We are but pilgrims and Orangers upon earth ; and 
 have here no continuing city. There is another (tare 
 before us, a (late of our everlafting refidence, a flare 
 where w^e muft be unfpeakably and inconceivably hap- 
 py or miferable, to all eternity. Our whole work 
 therefore is, to be preffing towards the mark for the 
 prize of our high calling; to be looking to, and pre- 
 paring for, another and better country, even an iea- 
 venly.—This, I fay, is our whole bufmefs ; and 
 
 therefore 
 
Let. XIX. Dlredions for Walking nqlth God* g 5 1 
 
 therefore not to be enterprized as a fecondary con- 
 cern ; not to be crowded into a corner, to make room 
 for more agreeable entertainments ; nor to be atten- 
 ded only at our vacant hours, when difencumbered 
 from our worldly bufinefs and fenfaai gratifications. 
 To fear God and keep his commandments^ is the whole cf 
 man, — You will not not fo far mifunderdand nie, as 
 to fuppofe, that lam inculcating the necefiicyofa 
 reclufe lif«, wholly taken up in devotion, wholly fe- 
 parated from the common bufinefs and fociety of the 
 world. No! I am only recommending to you and to 
 myfelf, a due fenfe, that we are under obligations, 
 in point of duty and intereft, to ferve God, and there- 
 by to promote our eternal welfare, as well at one 
 time, as another ; and as much in one bufmefsof life, 
 as another ; as much in our fecular affairs, domcilick 
 concerns, company, and diverfions, as in the fpecial 
 duties of religion and devotion. Though thefe call 
 for the more foleran engagement of the whole foulia 
 their performance, being immediately directed to God 
 himfelf ; yet the other alfo are to be done in obedi- 
 ence to God, and with an eye to his glory. Si) that 
 v/e have but one bufmefs ; though we have a great 
 many duties of various kinds belonging to it. 
 
 Refolve then, to engage in, and to endeavour to 
 manage every aflair of common life, out of duty to 
 God, widi a fpiritual frame of foul, and with a hear- 
 ty defire Aerein to fhew your f elf approved unto God, 
 Whether you eat or drink ^ or zvhatfoever you do^ do ail 
 to the glory of Gi?c/.— Con fide r therefore, that you 
 have the fame God to deal with, the fame omnifcient 
 eye to obferve and remember your thoughts, views, 
 afFe£tionsj frames, language and behaviour^ while 
 converfant in the common affairs of life, as when u- 
 pon your knees in your clofet or family, or in the 
 public worihip of God's houfe : And that the fame 
 upright views, the fame holy defires, the fame faith 
 in Chrift, are necelTary \a the one, as in the otljer, 
 
 if 
 
352 DireSlioiis for Walking with God, Let. XIX. 
 
 if you would have them acceptable toGod.---Thiscon- 
 fideration duly impreiled, is the true philofopher's 
 floce, that turns all to gold.— -This will make every 
 thing ferve as a frefti gale, to waft us forward to our 
 defired harbour. 
 
 2. Be foleranly careful to attend upon all the oidi- 
 
 3Qances of God, without any referve. The dunes 
 
 and ordinances of religion belong to the way, which 
 God has appointed us to walk in, in order to our fal- 
 vation ; and we muft be found in his way, as we would 
 expeft his prefence and bleffing. Herein be there- 
 fore careful to have no referve. Let every duty, v;he- 
 ther of the clofet, the family, or public worlhip, be 
 diligently and conftantly maintained, each in its pro- 
 per feafon. Live in the oraiffion of none of them ; 
 nor !et any ordinary occurrence or excufe divert and 
 put you by, when the proper feafon and opportunity 
 calls for your attendance on them — You are under 
 the fame obligaiions at all lijnes, as at any time, to 
 perform duty; and toobferve all duties, as to obferve 
 any. For they are all required by the fame authori- 
 ty ; and to be performed to the fame objecl, and for 
 the fame end,— -He therefore who lives in the wilful 
 neglefl of any known duty, does thereby turn his back 
 upon God and his falvation. Herein then, the great- 
 ell care fhould be cxercifed, that we may prove (or 
 know and do) what is the good, and perfed, and ac- 
 ceptable will of God concerning us. 
 
 You (hould alfo remember, that the duties of reli- 
 gious worlhip are to be performed to an omnifcient 
 and heart-fearching God j a God who cannot be de- 
 ceived, and will not be mocked ; a God, who will 
 be fan£liiied in all them that come nigh him, and who 
 will highly refent our flattering him with our lips, 
 and lying to him with our tongues, when our hearts 
 are far from him.— -You fhould therefore be careful, 
 by previous meditation, lo obtain a lively fenfe of the 
 infinite perfeffions of the glorious God to be worfhip- 
 
 ped, 
 
Let. XIX. Dheclions for walking with God* 553 
 
 ped, of the nature vand importance of the duty to be 
 attended ; and to have your aife(5iions inflamed and 
 niuch engaged, when you come into God's immediate 
 prefence, in any ordinance of religion^; worlhip. You 
 fliould keep your heart with all diligence ; watch a- 
 gainftj and carefully fupprefs every roving and wan- 
 dering thought, endeavour to retain a lively impref- 
 fion of the divine prefence ; and to keep up a devout 
 fpiritual frame of foul, while in the performance of 
 the worihip of God. — Our tranfadlions with God, in 
 the duties of religious worfhip, above all things call 
 for the greated: ferioufnefs, watchfulnefs and care; 
 And all the pains we can take in this matter, will prove 
 too little; we iiiall fliil have caufe to lament our great 
 defcifls; and to mourn after the pardors of the iniquity 
 of our holy things, through the blood of Chriil. 
 
 3. Remember, that as you lie at m.ercy fo you have 
 a. mercy-feat to repair to ; and that you may fow in 
 hope.- — It is true, that we neither have nor can have 
 any claim to the mercy of God, on account of any 
 thing that we do or are able to do in religion. ISiot 
 for your fakes do I th'iSy faith the Lord God he it kvown 
 unto you. Be afhamed artd confounded for your own ways 
 O houfe 0/ JfraeL-"Bm yet it is alfo true, that the in- 
 finite mercy of God is more than equal to all our un- 
 worthinefs, to all our difficulties, and to ail our wants. 
 There is forgivenefs with God^ that he may he feared^ 
 and witf^him is plenteous redemption, ' And God is in 
 Chrifl reconciling the world to himfelf^ not imputing their 
 trefpajjes. — You (liould approach the prefence of God, 
 not only with a mod abafmg fenfe of your fmfulnefs, 
 pdlution, and unworthinefs ; and with mod earnefl 
 importunity for the influences of his Spirit and grace ; 
 but alfo with an humble confidence in the riches of 
 his infinite mercy ; and with a fupporting hope, that 
 for his own fake and for his Son's fake, (though not 
 for yours) he will accept, pardon, fan^flfy and fave 
 von. ""While you are entertaining hard thoughts of 
 
 y y . God, 
 
354 DlreBions for Walking with God» Let. XIX. 
 
 God, giving into defponding frames, and nourifhing 
 )'Our dirtra(fting difcouraging fears, yon are dillionoiir- 
 ing God our Saviour, grieving the holy Spirit, hard- 
 ning your own heart, and going further and further 
 from mercy.— -Come therefore before God, felf-loath- 
 ing and felt-condemning, yet not with a diilruftfal 
 dread : But come to him with expe^Ttation and depend- 
 ance. Plead the merits of his Son ; plead the riches 
 of his boundlefs grace j yea, plead your own raifery 
 and want before him : hope in his mercy, and wait 
 for bis lalvation. 
 
 4. Review your pad life ; and be as particular as 
 you can, in your repentance towards God, as alfo in 
 fetricg all things right wiih your neighbour.— It is 
 ©ur duty particularly to confefs and lament our fms 
 before God ; thofe efpecially which are peculiarly ag- 
 gravated, or have been v;illingly and cudomarily in- 
 dulged.— -It is our duty to make up ail breaches with 
 our neighbour, and to repair all injuries we have done 
 him, as far as poillble.— -It is therefore necefTary, to 
 call ourfelves to an account for all the pad conduct 
 of our lives, both toward God and man. 
 
 Look back then to your e^rly age, and bring the 
 fms of your youth to remembrance. Confefs them 
 particularly, lament them before God, and lift up 
 your ardent and frequent petitions to him, thft he 
 Would not remember the fins of your youth^ r.or ycur 
 tr a^/grej/ions ,'^-^Com\nue your view, to thc'tucceilive 
 periods of your life. Confider what duties you have 
 omitted, whether perfonal or relative ; what parts of 
 infliiuted worCiip you have negle<51ed, or by a care- 
 lefs, hypocritical, and trifling performance, have flight- 
 ed and profaned, whether in your clofel, in the fami- 
 ly, or in the houfe of God.-— Confider what relations 
 you have fudained, and what have been your fpecial 
 c!efe<fi:s in each of them. Humble yonrfdves in the fight 
 cf Gody on account of them all: Cry to him for par- 
 don, in the blood of Chrifi j and for grace and 
 
 ftrength 
 
Let. XIX. Dire^ ions for Walking with God, '^^^ 
 
 ftrength to ferve him acceptably by a right difcharge 
 of your refpeftlve duties, in each ilatioa and circum- 
 fiance of life, a^ well as by a due performance of the 
 feveral offices of devotion. — Confider your many fms 
 of commifTion, according to their refpe^iive natures 
 and aggravations. Confefs them before God ; and 
 confefs the innumerable multitude which were obferv- 
 ed when committed or forgotten fmce» — Endeavour 
 to iraprefs a juft fenfe of their number, enormity, and 
 guilt upon your confcience, till you are forced to groaa 
 out that language of a repeating foul : Innumerable 
 evils have compajfed me about ^ mine iniquities have tak- 
 en hold upon me^ they are more than the hairs of my head^ 
 therefore my heart faileth me. Endeavour to bring them 
 all (thofe which you can remember, by a particular 
 enumeration ; thofe which you cannot remember, by 
 a general confefTion) to iht fountain fet open for fin and 
 for uncleannefs. Pray for faith, and endeavour to trull 
 in the infinite merits of the Redeemer's blood, and the 
 infinite mercy of the God of all grace, for a free par- 
 don of all your fms, how exienfive foever in their num- 
 ber, how great foever in their aggravations. — Thus 
 endeavoi^r to have your paft account balanced by the 
 blood of Chrid. 
 
 In like manner be careful to review the defe£is of 
 the duties, and the violations of the precepts, of the ^ 
 fecond table of the moral law. -— Confiier whether 
 there be^none who have oiFered you injuries and indig- 
 nities , and fee to it, that from your heart you forgive 
 them their trefpalles, and that you remsiuber eaca of 
 them at the throne of grace, feeking mercy for rhem, 
 as for your own foul.-- Confider what differences and 
 controverfies you have maintained with any man; and 
 in the raoft kind and condefcending manner attempt all 
 reafonable methods of reconciliation, committing the 
 cafe to God by prayer.-— Confider whether in the 
 courfe of your life you hav€ not fome way or other 
 been injurious to your neighbour, by word or deed, 
 
 y 7 2 in 
 
35<^ T)l regions for Walking with God, Let. XIX. 
 
 in your commerce or cooverfation ; and never reft till 
 you have made repaiatioa and fati^fa^ion, if any thing 
 of that kind can be remembred — -Confider whether 
 there be no enmity or rancour of fpirii, no prejudice 
 or ill- will, harboured in your bread againft any man ; 
 and never reft till you can feel an univerfal benevo- 
 lence to every individual of the human race, and have 
 that love in exercife, which is the fulfilling of the law. 
 — Confider wherher you have learned of Chnjl to he 
 meek and lowly of hearty to live in peace and kindnefs ; 
 and be excited by the gendenefs of Chrift, to main- 
 tain the exercife of thofe fruits of the Spirit, love, joy, 
 peace, long-fufFering, geotlenefs, meeknefs, temper- 
 ance. — Confider whether you havepiaftifed fufEcient 
 liberality towa.d; the poor and indigent; and confult 
 how you may now fo cafl your bread upon the water ^ as 
 to find it again after viany days, — And in a word, 
 fcek parcon through the blood of Chrift for all your 
 pad defe£ls ; and conmlt how you may, for the fu- 
 ture, render yourfelf the mod extenfive bleffing to the 
 world while ycu live in it, 
 
 5. Be very careful, faithfully to difcharge the ref- 
 pf£l've duiles of the feveral relations you fudain. God 
 haying placed you (Sir) in a dation of public trud, he 
 calls upon you in the language of Jehoftiaphat to bis 
 judges: Take heed what ye do^ for you judge not for 
 inan^ hut for the Lord^ who ts with you in judgement ; 
 therefore now let the fear of the Lord be upon you ^ take 
 heed and do it. — li vvculd be anogance in me, 10 pre- 
 tend 10 direfl you in the particular ducie? of your ho- 
 nourable dation; and the particular methods of dif- 
 cbarging them. — It is your concern, in the execution 
 of your trud, 10 approve yourfelf a minijhr of God to 
 his people for thnrgood ; a terror not to good works., hut to 
 the evil; the patron and defender of the opprcded and 
 isjmed, ard an impaiiiai redrainer and punidier of the 
 vicious and immoral; a ftiining pactern of a regular 
 X^t\ and one \^'^\feeks the welfare cf your people, 
 
 Allow 
 
Let. XIX. Direflions for Walking with God. 357 
 
 Allow me further to obferve, 
 
 As you are likewife remarkably bleffed in your con- 
 jugal relation, that a full compliance with the laws of 
 Chriftianity will greatly add to your mutual happinefs. 
 I do not mean by this, to recommend to you that love, 
 tender affection, and mod obliging kindnefs, which 
 the word of God injoins upon all in that relation ; and 
 which is fo abfolutely neceffary to all fuch, in order 
 to their prefent comfort or future happinefs : Since in 
 thefe thingr, you have praftically declared :o the 
 world, that you Hand in no need of a monitor.-— But 
 what Twould particularly offer to your confideration, 
 is that the foul is the principal part of human nature; 
 and confequently the principal object of love and re- 
 gard, in that near and intimate relation.-— It Ihould 
 therefore be the chief care of thofe who are thus near- 
 ly united, to live together ?i% fellow- heirs of the grace 
 oflife^ to allift, counfel, quicken and comfort one an- 
 other, in the ways of God and godlinefs ; and to con- 
 fult all proper methods to prom.ote each others fpiri- 
 tual and eternal welfare.— -Thus the bands of union 
 and motives of deareft affe61ion will be more than dou- 
 bled. This will render fuch perfons blelhngs to each o- 
 ther indeed; and lay a foundation for joy to all eternity. 
 
 You are peculiarly favoured with regard to a plea- 
 fant and delightful offspring, x^nd upon the birth 
 of each of your children, the Lord does (as it were) 
 fay unto you, as Pbaroah's daughter to Mofes's 
 
 mother, Take this child and nurfe it for me, 
 
 Yoii ftiould accordingly take early care, to endeavour 
 the forming their minds to the knowledge, fear, and 
 fervice of God.— —You ihould not only reach them 
 their catechifm, whereby a fummary of Chriftian doc- 
 trines may be laid up in their memories ; but {i:udy 
 in a plain, eafy, and familiar manner, to adapt your 
 icftru£tions to their underftandiags, and endeavour to 
 acquaint them with the great things of their eternal 
 peace. You ihould endeavour not only to give them 
 
 a doc- 
 
^5^ Dtredlom for Walking with God, Let. XIX. 
 
 a doctrinal, but a pra^llcal acqaaintance with the da- 
 tics of Chriflianity ; and as foon as pofTible, pat them 
 upofi the Hated exercifc of religious duty.— You (hould 
 in the mod kind and aiFciftionate manner polTible, ea- 
 deavour to reilrain their vicioui; inclinations and prac- 
 tices and indii into them principles of reverence to 
 the aged, of honour and gratitude to their parents, of 
 kindnefs and love to one auoiher, and of pity and 
 
 mercy to the indigent and diftreffed. You (hould 
 
 widi conft;iot and importunare ardour of foul, wreftle 
 VFith, God for their fpiritual welfare ; and even trU' 
 vel in birth ^ to fee Chrift formed tn their fouh,'—T\ih 
 is the way to make them indeed blefTings in their ge- 
 neration, to make them happy while they live, happy 
 when they die, and happy for ever. By this means 
 therefore, (hew that you love them indeed. 
 
 To this I mud add, that you are under a like obli- 
 gation to take c;^re of the fouls of your fervants, as 
 of your children ; and in like manner to indrufl: thena, 
 and to imprefs upon their minds the vad concerns of 
 eternity. For you fnould always remember, that the 
 foul of your meaned fiave is of more value than this 
 whole v/orld. 
 
 I (liall only fubjoin under this head, that you fuf- 
 tain the chara<fler of a neighbour, utito which are 
 
 many duties annexed. The poor you have always 
 
 wifh ycu, to whom you owe charitable and coiirpaflio- 
 
 nate relief You have frequent occafions of'conver- 
 
 fation, %tdiich Oiouid ht good to theufe of edifyino^. tkat 
 you Tiuiy adminijier grace to the h/^erers.— —You have 
 fpecial intered in and influence upon many : this you 
 &ould improve with care, for their fpiriiual advan- 
 tage. — You will find frequent occafion to exhort and 
 to reprove others, which ihould be done with fuch 
 unaffr^ed ferioufoefs and kindnefs, condefcenfiort lad 
 humility, as will both touch the confcience, and en- 
 gage the afre(5lions ; and thereby have a profpe<f^ of 
 fuccel;. -— lii fine, you (iiould watch fcr opportunity 
 
 to 
 
Let. XIX. Directions for Walking with God. -^$^ 
 
 to do what fervlce you can, both co the bodies and 
 fouls of your neighbours ; and thereby fulfil the royal 
 law of love. 
 
 6. Walk by rule, in an exa£l obfervance of dated 
 devotions. — \Ve are exhorted to walk circumfpeclly, 
 redeeming the time ; to be always aboundiug in the 
 work of the Lord ; doing the duty of every day, in 
 its day; of every feat'oo, in its fcafon. And to time 
 things to beft advantage, to methodize things v/tll, and 
 be Heady to fome certain rules of proceeding, will 
 very much befriend a life of religion. We are coun- 
 felled, to be in the fear of the Lord all the day long ; 
 to pray without ceajing, and to meditate in God^s lam 
 day and night. Nothing can be of greater importaiice 
 to your pielent or future happinefs than a caretul com- 
 pliance with thefe divine precepts. 
 
 You (honid therefore begin the day with God, 
 When you wake in the morning, let God have your 
 firit thoughts. Lift up your heart to him, with thank- 
 fulnefs for the prefervations of the night , and in fap- 
 plication to him for his prefence with you, in the du- 
 ties of the fucceeding day. — After fuch ejaculations, 
 before you rife from bed, you will do well toconfider 
 with yourfelf, what are the duties before you this day, 
 whereby God may be mod glorified, yonr fpirituai in- 
 terefis bed fubferved, and you rcofl ufeful '.n your ge- 
 neration. Whilfi: arifing from bed and drefliQg your- 
 felf, entertain meditations upon fubjecls fuited to the 
 occafion, fuch as the necefficy of your refurrefrion from 
 fpiritual death, or the certainty and confeqaences of 
 the final refurreclioa at the great day of ChriR's ap- 
 pearing and kingdom ; the necefiicy of year being 
 cloathed with the right ecu fnefs of Chrifi: ; or the glo- 
 rious livery, in which you hope to appear before the 
 tribunal of your Judge, wl^^en yo|| fhail fiiine as the fir- 
 raameot, and as the Itars for ever and ever. Thefe, cr 
 fuchhke meditations, a variety whereof will readily of- 
 fer to your mind, may be an excellent means to pac 
 
 your 
 
^6o Dtr €61 ions for Walking zvith God. Let. XIX. 
 
 your foul into a proper frame for the duties before 
 you. 
 
 When rifen from bed, retire as foon as you conve- 
 niently can into your clofet. Read fome portion of 
 
 the word of God ; mixing it with faith, giving a clofe 
 attention, and making devout reflections and occafional 
 ejaculations of prayer and praife, according to the (ub- 
 je£l-matter you are entertained with. — After reading, 
 paufe a while, and endeavour to aiTc61 your mind with 
 lively impreffions of the infinite perfedlions of the glo- 
 rious majefty, before whom you are approaching. Lift 
 up your eyes to God, with fervent afpirations after the 
 influences of his blefTed Spirit, to help our infirmities, 
 to teach you to pray, as you ought , and to make in- 
 tercellioDS for you, with groanings which cannot be ut- 
 tered. Thus in the name of Chrifl bow your knees 
 
 before God with an awful fenfe of the infinite diftance 
 between him and you, and of your intire unworthi- 
 nefs of his favour ; yet with an humble hope and con- 
 fidence in his infinite grace and mercy in Chrift ; and 
 keep up a drift and continual guard over your thoughts 
 and afleftions, that they do not wander from the bufi- 
 nefs before you, and render the duty a mere fuperfi- 
 cial lip-fervice. 
 
 From your clofet proceed to the duties o^ family- 
 ivorfhif. Call your whole houfhold togethet ;' let none 
 be abfent. Read a chapter in the facred Bible ; and 
 I would advife you commonly to read in courfe, that 
 the whole word of God may be read in your family. 
 Perhaps it may be an agreeable pra6tice, and mofl for 
 edification, to read in the Old Teftament one part of 
 the day, and in the New Teflameni the other.— -I 
 would advife you to fing part of a Pfalm ; and then 
 pray with your family. Which done, gravely difmifs 
 them to their refpefiive fecular occafions. 
 
 Having thus carrre d yourfelf and family thro' the 
 morning-facrifices, do not fuppofe, that you are now 
 difcharged from ail religious and fpiritual concerns, 
 
 until 
 
Let. XIX . Diredions for Walking ivith God. \ 6 1 
 
 until the return of the dated times of divine worfhip ; 
 but keep your foul diligently, ftudy to preferye and 
 
 cherifti (till a fpiritual frame. Intermix frequent oc- 
 
 cafioual meditations and ejaculations, with all the bufi- 
 
 nefs you are engaged in. After dinner, I would ad- 
 
 y'St you again to retire into your clofet for feme exer- 
 
 cifes of devotion. Imitate David and Daniel ia the 
 
 frequency of your ficret retirements ; and make it your 
 ftated rule, at evening, in the irorning, and at noon to 
 pray, and to let God hear your voice. 
 
 Chufe fome convenient time every day for religious 
 meditation, and folemn reflexion. Daily fpend half 
 an hour, at leafl, in this ufeful and delighifu' employr 
 ment; and more, when your circumdances will allow 
 it. Let the time be ftated ; and let no ordinary avo- 
 cations prevent your duly attending upon this exc-rcifc, 
 at the return of the appointed feafon. Perh^-ps^ ex- 
 perience will teach you, with the patriarch Ifa ic, to 
 chufe the evening for this fervice.— --Bui this depends 
 upon the refpe6live bufinefs and circumflances of life, 
 and difpofitions of mind, of each particular perfon. — 
 The whole word of God will alford you matter for your 
 meditation ; fo that you have a large field before you, 
 enough to keep you happily employed to all eternity : 
 But the perfe^Slions of the divine nature, the adonifh- 
 ing work of redemption by Jefus Chrift, the glorious 
 excellency of his perfon, and the wonderful benefits 
 of his falvation, the incomparable glories of the hea- 
 venly world, the precioufnefs of your foul, with its 
 various wants, and the like, fliould be the mod co.ti- 
 mon, as they are the mod important fubje^is of your 
 contemplation. Engage in this bufinefs, a in the pre- 
 ience of God, call in your thoughts from every foreign 
 concern, and keep them clofely ^gaged. Deeply 
 mufe, until the fire burns : MeditaWon divine and e- 
 ternal things ; till they become real and vifible to the 
 eyes of your mind ; even till your foul is brought (if it 
 pleafes God) ^o the top of Pifgab, and to a view of the 
 
 Z z hea- 
 
362 DireBions for Walking ivHh God, Let. XIX. 
 
 heavenly Canaan. --But I need not infifl upon the me- 
 thods of performing this duty. By a faithful and fteady 
 attendance upon it, your experience will quickly teach 
 you the bed manner of its performance. 
 
 And DOW being brought to the clofe of the day, 
 end it as you began it, with refpe£l to the duties both 
 
 of your clofet and family. And when you betake 
 
 yourfelf to your reft, review the condu^ of the day 
 paft ; and confider what matter of repentance, or of 
 thankfgiving is thereby before you. — Soleraiiiy inicr- 
 rogate yourfclf, whether you are fit to die ; and what 
 your ftaie is like to prove, if you this night Onou^d a- 
 wake in rhe eternal world. Your anfwer to this mo- 
 mentuous queflion muft either excite your diligeace fo 
 ilee from the wrath to come ; or animate your love 
 and gratitude to God, and your zeal for his fervice, 
 in ba^e of the glory to be revealed. To conclude, 
 endeavour to improve your waking minutes on your 
 bed (whether before you firft/all alleep, or wheayou 
 fliall awake in the night) in religious and divine'me- 
 ditaiion. So, when you wake and rife in the mor- 
 ning, ftill be with God. 
 
 Thus I have fet before you a txiethod of filling up 
 your time with duty; with fuch duties, as will every 
 one of them tend to promote your progrefs to eternal 
 blifs. — And 1 need now only further put you \a mind, 
 that befides ihefe daily exercifes of religion, there are 
 feafons wherein the whole day fhould be taken up ia 
 ihe immediate fervice of God ; excepting when we 
 are called of by works of neceiilry and mercy. — Such 
 is the Lord*s day, which ought to be fo llriclly Hmcti- 
 fied, that we ihould not fo much as allow ourfelves to 
 t iink our own thoughts, or to fpeak our own words. 
 --Such are likewife occafional days of hu-uiiiation and 
 ihankigiving, whiJrihe fcripture calls our Sabbaths. 
 The frequent and devout celebration of thefe days 
 may prove of eminent ufefwlnefs to promote the life 
 and power of godliaefs. — The fciiptures do not indeed 
 
 dir^a* 
 
Let, XIX. Dire^ion f for Walking with God. 3 << _^ 
 
 direct how often thefc ihoulJ be attended. They arc 
 a free-wi'I-ofl'ering : And the (late of your foul^ with 
 the difpenfatious of providence towards youiTelf, youi- 
 family, or the church of God ; and therefpe^ive bu- 
 fmefs, v/heiher temporal or fpiritua!, which you have 
 before you, will be a fufficient direflion, as to the 
 time and manner of performing thefe dutie">. 
 
 1 would fuggeft here one thing more ; you wonUl 
 do wifely to keep an exa.51 account in writing, of your 
 daily expence of lim^. — Before you go to bed, recol- 
 le^'and record (at lead in fome brief hints) the bufi- 
 nefs you have done, the duties performed, the mercies 
 received, the frames of your foul, the difpenfations 
 of providence, with the fins and imperfeftions of the 
 day part. Let this be done fo, that you yourfelf u- 
 pOQ a review can underliand it ; though there may be 
 fo*rie occurrences requiring a veil of oLfcurity to be 
 thrown over them, that they may not be underiiood by 
 others, if ever your papers (liculd fall into their hands. 
 By this means, you may have always before you, what 
 fpecial reformation is wanting, what fpecial obligati- 
 lions you are under lo God ; and what proficiency you 
 make in the fchoof of Chrifl, 
 
 7. Walk by faith in the Son of God. Whatever 
 you do, let faith in Chrift be kept in daily exercife, 
 and run through all your duties, from firfl to lafi:.— — 
 1 have adapted my former directions to that (late ok 
 fufpenfe, which you are in, with refocifi: to your coo- 
 verfion to God. " You have (ome times (you tell me) 
 ** refre(hing and encouraging hope, that you have had 
 " fome experience of thofe marks of converting grace, 
 ** which I have defcribed."— -Be it then fuppofcd (as 
 1 truft there is ground to fuppofe) that the hope you 
 have at times, is well founded ;^i this cafe your coiii- 
 pliance with thofe direflions is tl^beft means of a fuc- 
 cefsful and delightful progrefs towards your heaveiily 
 
 inheritance. But you complain^ that " you often 
 
 ** confli^l with diftreiFing doubts and fears, that the 
 Z z 2 *^ pre- 
 
364 Dircdions for Walking with God. Let. XIX. 
 
 ** prevalence of your corruptions, the formality and 
 «* hypocrify of your duties, and the dead and carnal 
 " frames, which you tee! in yourfelf too frequently, 
 *' are utterly inconfiftent with well-grounded hopes of 
 
 ** a renewed and f;in6tified fouP' Were your cafe 
 
 indeed according to your fears. What better method 
 could be propo(cd, than to attend the directions here 
 given, in order to feek after ihe renewing influences 
 of the Spirit of God ? 
 
 B"U 1 mud obferve to you, there is one thing that 
 is emin.^ntly of importance, and which feems yet want- 
 ing in order to your mamtaining a heavenly converfa- 
 ticn, and a comiortahle walk with God. To walk 
 with Go 3, is to walk in Chrift ; aol ro have the life 
 which we live in the flrfl}, by the faith of the Son of 
 God. It is by faith in Chrid, thdt we have accefs to 
 tbe throne oi gri.c . By wbomalf) we have accefs by 
 faithy into thin grace wherein wtjiand, Rom. v. 2. — - 
 it u by faith in Chrift, that our perfon^. and fervices 
 iind acceptance wi:h God, Who hath made Uf accepted 
 
 in the behvedy Eph. i. tp. It is by faith in Chrift, 
 
 that our corruptions are mortified, and our hearts 
 cleanfcJ, Furifying their hearts by faith^ A£ts xv. 9. 
 
 It is by faith in Chrlf^, that we are enabled to 
 
 tread the wor'd and its idol-vanities under cur feet. 
 And this is the victory that overccmeth the worlds even 
 our Jalthy I J.Van v. 4.— -It is by faith, that we enjoy 
 the confolations ard pleafures of a religious life. We 
 have joy and peace in believirg, Rom xv. 13. — It is by 
 faith in Clirift, a:ad by our Iiclding fail our confidence 
 firm uiito the end, that we are rendred ftable and (ted- 
 fad in our rtii^iou''* coarfe, and<?nabled to perfevere 
 to the end. '1 hou Jlandef} by faith : Be not high-mind- 
 
 edy bit; fear^ Rom. xi 20. It is by faith, that we 
 
 obtain tue fealingA^ the blelTed Spirit, and the ear- 
 neilsofour future inheritance. In whom a'fo^ after thai 
 ye believed r ye were fealed with that holy Spirit of pro- 
 }:ufe^ which is the earnejl of our inheritance^ Eph. i. 
 
Let. XIX. Dlreclions far Walking with God, 365 
 
 13, 14.— — And in a word, it is by faith, that we keep 
 the mark for the prize of our high calling in view, and 
 are a^uaied to the diligent purfuit of ihe recompeuce 
 of reward. Paith is the Juhflance of things hoped for ; 
 and the evidence of things not feen, Heb. xi. i.— -Thus 
 you fee, that if you would walk with God, you muft 
 walk by faith in the Son of God.— »-Here therefore it 
 feetrs needful to give you fome plain and familiar di- 
 rect ions. 
 
 And 1 would firft dire£l you, to look to Jefas as the 
 Author and Finiflier of your faith -—*' You are (you 
 ** fay) uncertain, whether ycu have a true faith, or 
 " not?" Look then to this fountain of all grace, to 
 get your doubts removed, to be freed from this un- 
 comfortable fufpence of mind, and to be fenfibly, as 
 well as really united to that glorious head of all fpiri- 
 
 tuai influences. Be frequently lifting up your foul 
 
 to him, with fuch afpirations as thefe. " BleiTed 
 " Jesus! Thou knoweft the diitra£ling doubts and 
 *' fears, 1 am exercifed with ; and my perplexing un- 
 *' certainty of an intereil in and union unto thee by 
 ** faith* A difficulty, which thou only cand remove, 
 ** by the operations of thy holy Spirit. Thou haft in- 
 *' vited me to come unto thee, to buy wine and milk 
 " without money and without price ; and to take of 
 *' the waters of life freely. O Lord, I defire, 1 re- 
 *' folve to comply with the gracious invitation. Lord, 
 " 1 would believe : Help thou mine unT^elief.— - 
 *' Thou haft promifed, that if I come unto thee, thou 
 " wilt in no wile cail me out.* Lord, I would come at 
 
 ** thy call. Draw me, and 1 iliall run after thee. 
 
 *' Thou didftcome to feekand to fave that which was 
 " loft: and to call fmners to repentance. As a loit 
 *' periihing fmner, 1 would therefore look unto thee 
 *' for pardon, fan«^ification, and Vernal falvation. — - 
 *' Thou only haft the words of eternal life. To 
 " thee therefore repair, as to the fountain of life, and 
 " the foundation of all my hope, that of thy fulnefs 1 
 
 '^ may 
 
x66 DheBions for Walking with God. Let. XIX. 
 •^ may receire even grsce for grace.-— Here is ray laO: 
 ""' relijge. Look, blelTed Lord, upon a poor guilty 
 " poijuied foul ! Repleniih me with thy grace. Give 
 *' me that faith, whereby I may comply with thy gra- 
 " ciciis invitation, rely upon thy precious promifes ; 
 *^ ana derive all fupplies of grace from the ioexhaufti- 
 " ble treafury of thy grace and goodnef?." 
 
 You iruft endeavour likewife, to a6l faith in Chrlfl 
 for your juflificatioD, and for your acceptance with 
 God in ihe duties of religion ; to rely upon hirn as the 
 Lord your righteoufnefs ; and to make mention of 
 
 bis righteoufnefs, even of that only. I have fpoken 
 
 particularly to this in fom- of my former letters ; to 
 which I (hail only add,-^-You mutt approach the pre- 
 fence of God under a deep impreffion of your guilt, 
 pollution, and unworthinefs, and yet with an humble 
 depcndancc upon the ir^iinitc merit and righteoufnefs 
 of Chrift, for accefs u^toGod the Father, and accep- 
 tance in the Bclcved.—.You mud live in an humble 
 confidence in Chrill, as the propitiation for your fins, 
 as your continual Advocate with the Father; and as 
 a conilaot fource of righteoufnefs and Rreagth to your 
 foul. And all your expedlations of pardoning, fane- 
 tilying, and faving mercy ir.uft be derived only from 
 Jefus Chrifl, who is our hope, tbe hope of Ifrael, and 
 the Ddviour thereof. 
 
 You muft alfo a<fl: faith in Chrifl for quickning and 
 
 Orengthning, as well as jailifying grace Do^onr 
 
 corrupuons prevail ? Bring them to the crcfs o\ Chria. 
 Lock to and hurnbiy depend upon the law of the Spi- 
 rit of life in Chrifl Jcfus, to make you free from the 
 law of fin and death.-— Do dead, carnal or formal 
 frames prevail upon you I Strive to quicken your foul 
 by enlivening meditations on the amazing tranra6lion3 
 of redeeming \o^%', and firmly rely upon Chrift, for 
 the q'lickniijg influences of his Spirit. You will al- 
 ways find your foul enlivened, your graces invigorated, 
 and your altvaicus fpiritualized, in proportlon'^io youi' 
 
 hum- 
 
Let. XIX. D'treBlons for Walking ivith God. i6y 
 
 humble, fteady* chearful dependance upon Chi i ft, for 
 
 an riwre fupplies of grace you Hand in need of. 
 
 Thus. then wait upon the Lord je(us Chrifl : and be 
 of good courage ; and he fliall lircngihen thine heart. 
 Wait, 1 fay, on the Lord. So fnall you mount up 
 with wings as the eagle, you Oiall ruo, and not be 
 weary ; you (hall walk, and not faiut. 
 
 I will only fubjoic, thai you mull live by faiih, un« 
 cler all your various circumftances of life, and under 
 all the different difpenfanons of God's holy providence. 
 — Are you in the dark, and under inward u\a\> ? Re- 
 member, that we walk by faith, not by fight. Be 
 humbled, but not difcouraged, by your deadaeG, dark- 
 neis, temptations, or corruptions : For, however your 
 fpiritual frames, affedions, or difpofuions of foul may 
 change, yet Chrift Jefus is the fameyefterday, to-day, 
 and for ever; and may be, fafely trufted for dehve- 
 ranee, how diftreffing foever your condition. Mence, 
 when you walk in darknefs, and fee no light ; yet truft 
 in the name of the Lord, and (by faith in Chriii, ftay 
 yourfelf upon your God.- — Are you under outward 
 ^ffli<ftioiis, and adverfe difpenfaiions of piovlJence ? 
 A61 faith in the promifcs ; all of which are in Chrift 
 yea, and in him airen, to the glory of God: And 
 humbly hope, that according to God's gracious pro- 
 mife all things (hall wo^ together for your good ; and 
 that your light aflli^ion which is but for a moment, 
 will work for you a far more exceeding and eternal 
 
 gjBveight of glory. But you are in doubt about your 
 
 intereft in the promifes ;. Well, let your hearty accep- 
 tance of Chrift, and your humble dependence upoQ 
 the promifes in him, remove your doubts. AO always 
 under the influence of this maxim, tha,t you cannot truft 
 
 too little to yourfelf, nor too much to ChriR:. To 
 
 conclude, If you want fpiritual life, Chrift Jefus is our 
 life: You muff lock to and depend upon him for it, 
 — •-If you want light, he al fo h ibe light of men ; and 
 Lis Spirit niufl be a word behind vou, faying, This h 
 
 ih;: 
 
368 Direnions for Walking zvlth God, Let. XiX 
 
 the way, walk you in it. If you want cosifort, your 
 
 confolation muft be in Chrift; and you mu(t rej uwe 
 
 in Chrift Jefus, without confidence in the flefti. 
 
 Would you live near to God ? Draw pear with a full 
 
 aflurance of faith. Would you have a viftory over 
 
 the fling and terror of death ? You mud be delivered 
 from this bondage, and obtain the vidory, thro' Jefus 
 Chrift our Lord.— -Would you live ia the profpefl of 
 a blefled immortality ? Chrift in you is the hope of 
 
 glory. Thus to live, is Chrift, and then to die, is 
 
 gain : Gain-unfpeakable! To depart and to be with 
 Chrift, which is far better than to abide in the flcfti, 
 tinder the happieft circumftances of life, even amidft 
 all the honours, pleafures, and riches of this vain, 
 periftiing world. 
 
 Thus I have given you fome brief general hints con- 
 cerning that walk with God, which he who would be 
 a Chriftian indeed, and would poffefs the peace of God 
 in his foul, ftiould endeavour to maintain. — Your own 
 experience in the divine life will teach you how to 
 improve upon thefe direflions ; and to make a conti- 
 nued progrefs, from grace to grace, and from ftrength 
 to ftrength, till you come to the perf€6lion of grace in 
 g^ory. 
 
 Now, that the God of all grace may grant you the 
 fupply of the Spirit of Jefus Chrift, in his fan£lify- 
 ing, quickning, and comforting influences ; and that 
 he would guide you by his counfel, and keep you 
 by his power through faith unto falvation, is the 
 prayer of, 
 
 Sir, 
 
 Your fiQcere Friend, 
 
 And Servant ^ 
 
 F I N I 8. 
 

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