CJ ^..Jr^ A ■j their occalional labours among us, remain fwift to hear, and feem to have had their feet fhod ivith the preparation of the gofpel of peace : And to obferve, how it has pknfed God hy this foolifknefs of preaching to faiie thern, that heheve ; ev^n fome that came to the word, irifligated by curiofity, but load- ed with prejudices and difafFeftion to thefe taftelefs antiquated principles, and to the empty preachers of them, yet by find- ing: VUl The preface. mg a fovereign God giving tefiimony to the word of his grace ^ and feeling their own hearts under ferious impreffions (fuch as they never experienced before) about their everlafting concerns, have been drawn on impartially to confider, and fi- nally to embrace thefe formerly naufeated truths, as Divine, and worthy of all acceptation. Which, I perfuade myfelf, will be the ufual efFed, where any are brought under the like deep diftrefs of confcience, by a convincing work of the Spi- rit. -And as for thofe who have indeed tafed that the Lord is gracious, they mofl certainly defire thefinccre milk of the word, with a view to their growth in grace: and what can be ex- peded from them, but that they conceive a high relifti for thefe peculiarly evangelic principles ! which have fuch a tranfcendent fuitablenefs to all the genuine appetites of their new nature, and fuch a moral fitnefs to humble that fpiritual pride which they fo often feel and mourn in themfelves, to exalt the Redeemer and the Sandifier, and to difplay the riches of divine grace in the falvation of apoltate man ! Eve- ry one that is of the truth (fays our Saviour) hearcth wy voice; and he fhall go in and out and find pafiure. But " they are worthy to faft, that are weary of the bread of angels." I freely confefs, it looks to me a hopeful fymptom of " the fpreading power of godliitcfs;' that fo many among us, parti- cularly of the Jons of the prophets, and other our promifing youth, have loft in fuch a degree their tafte for fome books, that have been wont to confum.e many of their precious hours; I mean books of amufement and curiofity, and I mean too fome authors in divinity, of loofer principles, at beft exhi- biting little of the " religion of a regenerate mind," or the true genius of the gofpel :— And that they have learnt to. re- lifti others of a more fpiritual and experimental ftrain ; ia fpecial, the plain pungent fcriptural works of the Reformers, and their fucceffors, which wrote in their incomparable fpi- rit and manner, on various accounts far excelling the genera- lity of moderns, and the moft nearly approaching to that di- vine pattern in the infpired leaders of the Chriftian profeffion. For as Dr Watts (in his preface to Mr Jennings's two dif- courfes) judicioufly obferves, " Though it muft be confeffed, « without controverfy, that there are fome things, \vherem «' feveral of the preachers of the prcfent time have the ad- j ** vantage The P R E F a C E* i± *^ vantage of our learned and pious fathers ; jet there are o- '^* tucr excellencies in the fermons of the Puritanic age, which '^' I iliould rejoice to find more lludioufly revived and cultiva- " ted in our daj. Among them I know none of more emi- *' nent neceffitj, glory, and tifefulnefs, than tliofe two, — the " evangelical turn of thought that fhould run through our " miniftrj, and the experimental waj of difcourfe on pra£ti- ''calfuhjeas." It appears to me a good indication of the life of Chridiani- ij in themfelves, and bodes v>rell as to the maintaining and propagating it among their hearers, when they that labour in the njuord, are careful to fill their fermons with the moil vital truths of the. gofpel, and have a happy vein of fpiritual expe- rience running through their miniftrations. Here give me leave to cite again the fore-mentioned fermon of bur late venerable father and friend, Dr Mather. — ** Let " me fpeak it (fays he) for your comfort and honour : There '* is not a Jlreet of more pure gold upon the face of the earth '* at this day [Anno 1710.3 for the gofpel generally preach- *' ed in the true purity of it, than the churches of New-Eng- ** land. Be awakened, O ye churches of the Lord ! Be in- ** 9 uiiitive, whether in this day of common degeneracies, there *' be no vergencies to another gofpel : Whether the doctrines *' of grace, delivered in our Confeffion of Faith, are not in a- ** ny hazard of not being duly adhered unto. If any perfons ** gnafli their teeth with indignation at the w^atchmen, who ** advife you to be folicitous for the prefervation of this great *' intereft ; I muft faithfully tell you, thofe perfons will give •' you great caufe to be jealous of them." And allow me to repeat fotne lines of another imp6S-tant admonition from ttie fame excellent hand, in his fermon in- titled, 1.'he Minijur, preached to the anniverfary convention of minifiers at Bofton, 1722. " While we are examining, " w^hat fubjeSs v/e have to be handled in out miniflry, I,muft '' become an humble petitioner, — and I will bluih to fay f o ! " — on the behalf of fome truths, which all real and vital " piety for ever lives upon 5 and which yet, alas, are threa- ** tened with a fentence, at leafl:, of baniiliment from the mi- ' ' nifiry in fome- churches, which Once they have been a b-eau- *' ty and a fa^aty to." [Then follows an ehUmfiratiori of gofpel- B " docirines. X The P R E F A C E. do£l:rines, too large to be here inferted ; as was defigned.-J " My friends (fays he upon it) what have thefe truths done, ** to deferve an excommunication from the houfe of God ? ** Or are we fond of feeing an Ichahod upon our miniftry ? " Verily, if we let thefe truths go, the glorious God himfelf *' will be gone ; yea, be gone far from a forfaken fandtuary I" —What particular grounds the good do£tor had for his com- plaints and fears at that day, or what rule he might go by ia judging on the ftate of things^ I lift not at prefent to refledl: or inquire. I know not whether the fermous that pafs the prefs, be a fufficient ftandard, by which to eftimate the general tenor of preaching, among the body of minifters in a place. Thofe publiflied among us, are moftly occafional performances, or fuch as fome of the audience are pleafed to aik a copy of, and happen many times to be fuch as the authors, left to their own free judgment, would not prefer, for the public light. So It comes to pafs, that amidft the multiplicity of valuable ufeful fermons printed among, us, yet there feems to be fome room for the complaint, which judicious obfervers have fome- times made. That the grand principles of the everlafting gofpel, though frequently touched on, are generally not al- lowed their due confideration, are not fo diftinftly ftated and fo fully inculcated, as their importance, the peculiar profef- lioa of thefe churches, and the ends of inftru6tion and edifica- tion in the faith confpire juftly to demand. And it is obfervable, that among all our American writ- tings (except Mr Norton's " Orthodox Evangelifl," and Mr Willard's large " Body of Divinity," both excellent works, but out of print) we have not a fingle volume, that I remember, upon thefe great points of gofpel-truth, fet- ting them together in one view. I am of opinion, a book of this nature has long been want- ing among us : and 1 give unfeigned thanks to God, which put this fame earneft care for us into the heart of our Bro- ther, whofe praife is in the gofpel throughout the churches ; particularly by means of his elaborate writings in vindication both of the faith and order of tlie gofpel, and other more praftical publications. — I look upon his prefent work the fup- ply of a real deficiency ; and more efpecially feafonable at this junfture The P R E F A C E. xi Juncture, when multitudes (learned and unlearned) are awa- kened to attend to the moll ferious truths, with a liftening ear, and a mind open to convidlion : When the zveak in know~ ledge need further light, a:id a Mper of their faith, Xo fortify them againft the attacks of profane wits, that turn the myfie- ry of godlinefs into banter : And when even the frong and zealou/ly afj'eEled, many of them, need an interpreter, one cf a thoufand, to guard them againft the extremes of cenforious rigour, Antinomian jangling, and enthufiaflic delufiun ; to temper the heat of their fpirit with the principics of Chriflian prudence, and dire£l their zeal to its praftical and moil valu- able purpofes \ not only to feed the flock in green pajiuresy l)ut alfo to lead tliem t>€fide thejlill waters, according to the fweet example of the fuprefla^ Shepher^^ —Now, as Paul faid of Timothy, / have iuq man like-minded, fo I will prefume to fpeak it, without any defign of flattery or offence, 1 know no man better accomplifhed (in my opinion) for a work of this kind, than Mr Djckinsom : and without entering into recom- mendation of his performance, I doubt not, the fuperior and eUabli&ed char after of the reverend Author, with the impor- tance of the divine fubjefls, is enough to invite a general reading, and folicit the aUentioii of evej-j ferioiis and impar- tial inquirer. All I fhall add is, my fincere and fervent wifli, that the God of all grace arid comfort, who is in this extraordinary feafon eminently vifting the world, to take out of it a people for his 7iame, and who of his own will heg^tieth them with the word of truth, would fo accompany his faithful word with the eiFeftual influences of his fovereign almighty Spirit, unto the readers of this book, that as many as are ordained to eternal life inajr believe, and glorify the word of the Lord; and that it may ferve to confirm the fouls of the difciples, by helping thena to know their eleBion of God. — And for our dear Brother, who is thus fet for the defence of the go/pel, and contending earnefily for the faith of God^s eleB, my wilh is, that his bow may be like that of Jonathan, W^hich turned not hack, nor failed of fuceefs and viftpry. Yea, though the archers Ihould for$ly grieve him, andfjoot at him, and hate him, may his bow fill abide in flrength, and the cirins of his hands be ??iade firojig, and the plea- fur e of the Lord pro/per in them! May he fee cf the travel of B 2 the xii The preface, the Redeemer's foul in the abundant fuccefs of his v/holc mi- niftry ; and late be tranflated from his life of fer'uiccs aiidfuf^ ferings on earthy to receive the rewards of a faithful and 'uiifa fervant^ in the u^jper world, unto the praf' of the glory of grace in Chrifi fejus ; of whom^ and through whom, and to ■whom are all things : 'To ivhom be glcry for e-ver. A- men. Sit Anima ima cum Puritanis I 'P. Y, losTON;, N. E. No'-j, 2ia 1741. A DIS^ .c.^.;..-^_;^ r ", D I S C O U R S W^X^'-^. ^ DECREE OF E L E cr 10 K Ephesians i. 4, 5. ^iccoriUng as he hath chnfen us in him^ he/are the foundation of the worldy that we Jhauld he haly^ and without hlat7hi hefors him in love : having pre dejlinated 21s unto the adoptzon of chil^ dren by 'Jefus Chriji to himfelf according to the good pleafur^ of his will, ^T^HAT there is a iupreme and eternal Being, and that "he -S- is poiTeiied of all infinite perfeftions, are truths fo vi-^ fible bj the light of nature, that to call thefe into queftion, is not only weaknels and ignorance, but the height of flupi- ditj and madnefs. 'The invifihle things of him from the crea- tion of the vjorld are clearly fe en ^ heing underjiood hy the things that are made, even his eternal power and godhead. But then tve are foon covered with thick darknefs, when we begin to enquire into the manner of his exiflence and operations. We have clear light to difcover that he is, and that he is infinite ; yet none but his own infinite mind can fully underfland what hs is, or hov/ he exiib. Here the enquiries of the moll ex- alted creatures are nonplulTed and the angels are charged vsith folly, What haughty arrogance is it therefore, for poor %vorms to pretend to foar to thefe boiindlefs heights, to bring the glorious properties of the divine nature to a trial at the har of their cwn reafcu 5 and conCdejitly to contradift what they 14 ''j^he Decree o/* ELECTION. they cannot fuiij underiland. — Such bold attempts, through the fuccefTive ages of Chriftianitj, have brought greateft dif- honour to God, and confufion to the Church of Chrift ; and perhaps in nothing more than in the unfearchable myfteries of the decrees of God. —I have been ever allonifhed at the da- ring boldnefs and prefumption of the difputants on this tre- iiiendous fubje£t ; and at their confident aflurance, that the counfels of the great God muft be according as they imagine it is fit they Ihould be.— Here the fchoolmen and metaphy- ficians bring in their curious learning as a teftof thisdo£tnne; as though the nature of God himfelf was to be tried by their I'din philofophy, and oppofition of fciefice falfely fo called. — Here fome afiertors of abfolute decrees have too boldly ar- raigned the fovereignty of God, as though he could not have an abfolute dominion over his creatures, if they miftake m fome of their nice and abflracled fpeculations. — Here the op- pofers of this doctrine have prefumptuoufly ventured to put the juftice, goodnefs, and truth of God upon a level with their fchcmes ; and to affert, that he cannot be }u(l and good, nor his promifes true, in a contrariety to their fenti- ments. Thus vain man would be ivifc^ though he be horn like the wild afs^s colt. Thefe confiderations ihould awaken in us a moll folemn caution, not to look too boldly into this ark, nor venture too turioufly to enquire into, nor too confidently to define, what is infinitely above our reach. — We fiiould npt (it is true) be contentedly ignorant of what God has revealed of himfelf, in his word and works, becaufe his nature is incomprehenfible. We are bound firmly to believe, frequently to meditate, and humbly to adore fo much of his nature and counfels, as he has manifelled to us ; though the greateft modefty, humility, and reverence become us, in our confideration of thefe deep things of God. — I fhall accordingly endeavour to treat upon the ar- duous theme, which my text leads me to contemplate, with a jiumble fenfe, that God is in heaven, and I upon earth ; and, to avoid plunging into this ocean beyond my depth, I fhall pur- pofely overlook all the curious queftions and fcholaftic dif- tindlicns, fo commonly found in authors upon this fubje(5l, as things too ivonderfulfor me, which I know not ; and with all the plainnefs and perfpicuity I am capable of, confider the doc- trine The Decree q/* Election. 15 trine as it is fet before us in the words of the text. In which is Worthy our notice 1. The eternity of God's electing love. Before the founda- tion of the world. This expreffion does not, I confefs, necef- farily imply a ftridl eternity. Millions of ages before the foundation of the world, fall infinitely fliort of that. But the nature of the thing makes it neceffary, that the words Ihould be thus underftood in this text. All time, and even eternity itfelf, being always prefent in the infinite mind of God, what- ever counfels were at any time entertained, mufl have been at all times, and even before all time, entertained by him. But of this more herafter. 2. Here is fet in view the objeft of the decree of ele£liorj. According as he hath chofen \5s, — Having predefiinated m^ to the adoption of children. By which cannot be underllood thefe Ephefians only, to whom this epiftle was immediately direft- ed : but all that then were, or ever Ihall be true believers in Chrift, and adopted into the number of his children ; and none but fuch. Or, in other words, all and only thofe who ever have been, or ever fliall be heirs of eternal falvation* The text plainly fliews us, that eleftion and adoption are of equal extent. For if thefe Ephefians were, all others like- wife were predefiinated to the adoption of children^ who are privileged with fo near a relation to God. And as all the children of God, and none but they, Ihall inherit eternal life, fo all that {hall inherit eternal life, and none but they, were predejlifiated to the odoptiofi of children. 3. Thefe words alfo fet before us what are the predeftinated and fore-determined price and terms of falvation to all the cleft. Thjby are chofen in him; zndi predefcinated to the adop- tion of children by fefus Chriji. The means and the end were united in the divine decree. God never defigned falvation to any unbeliever : but eternally determined to give his -own Son a ranfom for the ele£i: ; and to give an intereft in him by faith, and thereby a title to eternal life, unto all thofe that are chofen to it. 4. We have here likewifethe pre-determined qiialifications of all the eleft, by which they Ihall be made meet to partake of the falvation appointed for them. That voe fhould he holy^ and without blame before him in love, Thofe who are chofen to j£ 4 ^he Decree of E,TuE.ZTmi<^. to falvation, are chofen alfo to hollnefs of life, as a riee3irary preparation for it. It is by God's decree, aS' well as hj his revealed will, an ePLablifned truth, that vcithout hntincfs no man fjjallfec the icrcL— A.ni it is farther remarkable in the words, that none arc chofen to falvation, becaufe God forefaw they would be holy : but vv'e are chofen that we fjotild he holy. — The hollnefs of the eled is not the ciufe, but the confequcnce of the decree. This brings tne to the lali thing I would take notice of in the words, whicb is, c. The only motive (if I may fo fpcak) ,by v/nich God was afSred in the decree of ekaion. According to the good pie afar e of his vnll. He was himfelf his own motive and end. As there was nothing eternally exifting but God, fo tliere could be nothing out of liimfelf to induence his eternal couniels. But of this I lliall Afterwards have occaiion to fpeak more particularly.— Thus 1 have given a brief and general viexv 6t the words before us ; and fhall now endeavour a more diftinct confideration of them under thefe Propofitions. 1. That God has, according to the good plrafare of his will, from all eternity, eleded fome to cverlalling life. 2. All that God has eleaed, are chofen to falvation by and through the Lord Jefus Chrift. 3. All who are thus chofen to falvation, fiiall be fancrified and made meet to partake of it. Prop. I. God has, according io the good pleafitrc cfhis wUl^ from all eternity, eleEled foi:--: of manUnd to cverlafling life.— The main bufinefs before me is to clear up this propofition ; I fhall therefore be fomething particular, in confidering what we are lo uiiderftr.nd by the decree of eleciion ; in covfrmivg this truth ; and in anfwering fome ohjeElions that lie in our way. I. I fhall attempt a defcription of this decree. And by the decree of eleBion, I underiland Ccd's eternal pur poft, ctccordinj (0 the good pkrfure ofhis%vi/l, to give grace and glory to a cer- tain mmher of the children of 7mn.—l fliall here only confider the decree of God, as my text docs, with relation to me.i, and not to angels, as tlie objcfts of it. For tiiough the eternal counfels of God mud have confidcrcd and determined the flate of all his creatures, whether of a fuperior or inferior na^ture ; yet it does not fo much concern us, v/hat were his difpenfations I towards H M R E A S O N A B L E lSp;i§ S^ ^" ^ ^.^^ A -^Xr ^ ' Apr, "* 0*y \ O F ^0. : H R I S T I A N I I N FOUR SERMONS. W H E R E I l-i The Being and Attributes of GoD, the Apollafj of Man, and the Credibility of the Chrillian Religion, are demonflrated by rational coniiderations. And the Divine MiiTion of our bleffed Saviour proved by Scripture-afgumerits^ both from the Old Teftament and the" New ; and vindicated againll the nioft important Objedtions^ whether of ancient or modern Infidels. By JONATHAN BICKINSON, M. A = MXNISTER. OF THE GOSPEL AT ELISABETH-TOWN, NEW- JERSEY. Cii'n dileTnone fides Chrijliani : Sine dileEllorx fides dizmoiunt : ^i av.tem ncn credunt, prej ores f ant quafn distnones. > AuG, de Charit, WITH A PREFACE BY THE REV. THOMAS FOXCRCFT: PaftcT of the Srft Ghurch in Bofton, Nev.-^Enrknd. FtTMIJjJW. ^^^j^^^^ '^.^BHHW^t Firfl Printed at Bofton in the Year 1732. TO CHRISTIAN READERS. I H E Reverend and learned Author of the enfuing Dif- courfes needs not any epiftles of commendation to fuch as are acquainted with his perfon and character: "johofe praife is in the go/pel throughout all the churches in thpfe remote parts, where Divine Providence has caft his iQt. Nei- ther is he unknown to the public : which has been favoured with feveral leffer writings of his, formerlj publiihed on fpe- cial occafions ; that mull have left on the minds of thofe who have read them, a grateful relifli, and fuch an idea of Mr Dick- infon's peculiar genius, capacity, and judgment, as cannot but prepare them to come with raifed expeftations and a par- ticular guft, to the perufal of the following tra£ls : Which it would therefore be as fuperfluous to recommend to fuch, as it would be thought vain in me to attempt a profufe enco- mium on them for the fake of others j nor indeed would the known modefly of the Author indulge me in taking this li- berty. Only I muft be permitted to fay, that in reading thefe Iheets I have thought myfelf very agreeably entertained^ with the variety and compafs of thought, excellency of piatter, ftrength of argument, and vivacity of expreffion. And I mull needs think, every ferious difcerning reader will |ind the beams of divine light, Ihining round the gofpel-revelation, collefted here in fo clofe a union, and borne in upon him with fuch a force, as cannot fail (with a common bleffing) to give heat and en- ergy to faith and love, eft^-blifh him in the principles and du- ties of Chriflianity, and guard him againll the attacks of in- fidelity on all fides. The general defign of thefe papers is fuggefted in the title of them ; ye;t it may not be improper to open the way to the reading them, by exhibiting a brief fcheme of ihe whole work. The Jirjl fermon is on the leing and attributes of God. Where we are led into deep and entertaining contemplations upon the divine nature ; by a particular view of the eminent A a perfe6lions iv The P R E F A C E. perfeftions of God, as thej are illullrated ia the works of creation : and laave laid before us very plentiful and irrelilli- ble convictions of his eternal poixisr and Godhead, to the utter confufion of all atheiftical pretences. The fecond fermon gives us the rational evidences of our apofiufy from God: and then carries us into a delighful medi- tation on our recovery hy a Mediator ; producing a variety of prefumptive arguments, many fair and lively characters of probability, that attend the Chrifllan inllitution ; its unparal- leled intrlnfic excellencies are conlidered ; its perfect congrul- ty to all the divine prerogatives, and illuilration of the attri- butes of God ; its correfpondence to the nature and neceffities of man, and conducivenefs to our prefent welfare and future everlafling happinefs, are let in view ; and a numerous train of arguments drawn together in a comprehenfive and perfpi- cuous nianner, that deferve a very attentive confederation, and which would have admitted of a copious difplay, had not de- figned brevity obliged our Author to reft rain his pea. The other Difcourfes point out to us the one Mediator be- tween God and men, the Man Chrlfl; Jefus ; and by many in- fallible proofs demonftrate, that he is the true MeJJiah, to the manifell confutation and Ihame of all deillical e:ic£p- tions. The third fermon conliders the evidence from prophecy : explains the nature of a prophecy, as it is to be underllood in the prefent argument ; fets forth the various loays, in which divine predi6lions may be faid to be fuljilied ; injlanccs in ^ome of the more iignal prophecies of the Old Teilament, relating to the MeJJiah, his perfon and charafter, the time, circumllanccs, and confei.|uents of* his appearing; then lliews from the evangelic^J hiftorians, that they have been literally and exa6lly verified in Jefus of Nazareth: And finally, to complete the demonflration, it is i]iewn,that as th,Q accoisipHJJ,- ment of thofe ancient, prophecies is a certain indication of their divine original, fo the united accomplilhment of them all in the bleffed Jefus is a loud teflimony from heaven, that he is the prcditied Saviour, and juftiiies his claim to the high titles, perfcdions, and relations, attributed to the Prlefliah In the prophetic defcriptions of his perfon and kingdom ; all whicl;, being The P R E F A C E. v -being of a divine estraftion, coafequentlj plead a divine ve- racity. The fourth and laft fermon is upon the arrrument from mi- racles. Where we have the correct notion of a miracle brief- ly Hated : In the next place matter of fa£l aflerted; that there were true and proper miracles wrought by our Lord Jefus Chrift, in his own perfon, and bj his apoftles in his name : Then it is fnewn how thole miraculous operations illuftrate the verity of his divine million, and the certainty of his being the promifed Melilah (in attellation to which character, afiu- med by him and afcribed to him, they were all performed) "* and fo infer, by a juft confequence, the truth and heavenly o- riginal of the New Teftament, that admirable collection of divine revelations ; v/hich being written by infpired penmen, lias been preferved and tranfmitted in authentic copies, with- out any material depravation, down to the prefent age. Finally y the Author having thus demonftrated the divine £.utl:iority 2:adi reafonablenefs of the Chriflian inllitution, Ihuts up the whole v/ith fome wife and geod rules ^ to fettle the minds of wavering profeffors, and dire£t perfons convinced of the truth of Chriilianity in general (but at a lofs, among the various divifions of Chriilendom, which perfualion or party to join with) how they may refolve their doubts, fix their choice, and determine in what particular voay, mode, or Jorjn, they may bell ferve Ghrifc, to his acceptance, and their own eternal advantage. Thus I have given the reader a fliort and imperfedl table of co?itents ; a viev/ of the principal fcope and tenor of the Difcourfes here exhibited to the public light. They are furely upon the ndble^fuhje^s, fublime in their nature, ufeful in their tendency, and feafonable for this fceptical day. And hj a particular application of them to tlie ends of pradlica and devotion, which runs through and enlivens the work, it is adapted to imprefs and engage the heart, as well as employ .the mind; to warm the Chrifdanp as well as pleafe and im- prove the fcholar. In peruling this little volume, the reader mud fummon liis thinking powers to a vigorous attention, and call up his mofl devout refleilions : The ferioufnefs of the theme demands the . latter •.. and the variety, as well as connexion of argument, the former^. m Tir. PREFACE. forincr. And whea ycu have deliberated over the following pages, 1 ctoubt not you will be ready to break out in the lan- guage cf the Apoflle : "This is a faithful faying, and worthy of all acceptation, that Chrifi fsfus came into the world to five fn- ners. V/ithout contrcjerfy great is the wyflery of godlinefs : God was manfefi in thcfefh, jitflified in the Spirit, feen of an- gels, preached unto the Gentiles, believed on in the world, received up hito glory, An^ God forbid, that I fhould glory , fave in the crofs of our Lord fefus Chrifi. You will fee what abundant honours Heaven did to Chrif- tianity, in the fplendid apparatus to its introduftion and efta- blifhnjent, and in the extraordinary fuccefies that crowned it, when it raade its folemn entrance into the world ; which fpread its fame, and juftly recommended it to the high efleem and admiration of fucceeding ages. You Vi^ill find, that the only wife God, cur Saviour, has ta- ken all pofjlhle care for our fatisfiBion in the certainty of re- vealed religion, and does not challenge cur belief of the gcfpel, without giving us fufficient grounds ; whether in regard of the internal fignatures of truth and reafon infeparable from it, or the external motives of credibility that accompany it : which, confidered together, do put it beyond all rational doubt, and mufl needs produce a moral afiurance of its heavenly ori- ginal, in every one that will allow him.felf carefully and im- partially to examine the credentials it brings with it. Sure I am, you v.-ill fee all the marks of divinity moll evi- dent oa the Chrillian inflitution : and cannot doubt but you will be ready to fay with the apoftle, / a7n not afoamed cf the gofpel of Chrijl : 'Though I fiffer reproach as a Chrifiian, ne~ verthelefs I am not cfljan..'d j for I know whom I have believed. You will fee the apoftle had good grounds for that exhorta- tion, Be net afhamed of the ieflimony of our Lord, nor of me his vrifoner. You will rather turn your rcfentments another way, and :;c afiiamcd of the profane abandoned mcrtals, who reject, in- lult and deride a religion, fo worthy of the blefled God ; fo < onfiftent with the infinite dignity cf the Son of God; fo calcu- lated every way to the true principles of reafon, and to the exi- gencies of our apoftate condition ; fo fortified with argum.cnts of the nobleft and ftrongcft kind ; fo long triumphant over aU I'flE PREFACE. vli- all bppofitions from earth and hell, and in fo many happjin- llances from age to age the power of God unto falvatlon. All which confiderations ferve to aggravate the guilt and fol- Ij of unbelievers ; to difcover the juft reafon of their future condemnation, and deteft the vanity of their prefent preten- lions to natura/ religion, while they ridicule a revelation, the credit of which is fo divinely fupported, and the believing en- tertainment of which is indeed no other than a moral dutj, founded in the natural fitnefs of things : it being a moll fit and reafonable thing, that we fliould fubmit to credible telli- mony ; and if we receive the witnefs of men, the witnefs of God is greater. He therefore that helieveth not God, in the record that he give oj" his Son^ and Jo maheth him a liai-, does herein aft contrary to the fundamental law of creation, and muft needs fland condemned of him/elf, as well as of all about him, as the Ihame and difgrace of human nature. Surely all truly ra- tional and ferious thinkers mull inwardly bluih for fuch a one^ and be alliamed of his abfurd and guilty prejudices a- gainft the gofpel of Chrift ; when they fee the frenzy and per- verfenefs of confcious infidelity fo expofed, in a glaring and convincing light, as in the fubfequent Difcourfes ; which fully make it appear, that no man rejedls the principles of Chrifti- anity, becaufe his reafon runs counter to them, but becaufe his lulls controul his reafon and debauch his judgment, fix a depraved bias upon his v/ill, and commit a rape on his con- fcience, by their infatuating charms. Hence it maybe obfer- ved, thefe latitudinarian moralifts are generally as libertine in their practice, as in their belief, and fliew as li'ale of the man, as they pretend of the Chriilian. Again, T'ou will be ajhamed of thofe thronging herds hi. Chriftendom. of unprincipled implicit believers, who are fo fu- pinely negligent and ignorant in divine things, that they take the Ghrillian profeffion upon blind truji, and not out of con- viction and rational choice ; llupidly led by education, popu- lar fafhion, public ellablifiiment, antiquity, or the like ignoble attradlives : without acquainting themfelves with the illuilrious proofs of the divine authority of the gofpel, or indeed with its important informations. So that they are unjktlj'ul in the word of rightcoiifsiefs ; have need that 07ie teach them which be the firji principles of the oracles of Cod ^ and have nothing or lit- tle x'm The preface. tie more to plead for Chriftianity, than a Turk for the Alco- ran, or an Heathen for his national antique fuperflition : while jet the religion of Chriitians admits of the mofc rational and ample apology. But /or7ie have not the knowledge of God : I fpcah this to your Jhame. -Again, 21??/ iviU he ajharncd alfo of thofe affuminpi and impo- fng Chriftians (whether pharifaical and bigotted Papifts, or too fymbolizing Protellants) that adulterate the inilitutions of Chrift, deform his religion, and invade his prerog2.Live, who ir. fole King and Leghlator to his Church, and the only Lord of eonfcience, by mixing their own prefumptuous devices, or the a7'.omalous ^nd fp?irious inventions of others, in the facred af- fairs of the Chriflian llate *; by fetting up unfcriptural ofH- cers in the Church of Chrift, by making new decrees and con- llitutions for the fubftantials of eccleliaftical poiitj, by fram- ing new articles of faith, new parts or modes of worfliip ; and fevercly inforcing their apocryphal innovations, rites, and te- nets, hj fecular penalties, or rigoroufly obtruding the fame as zndifpenjable terms of communion, under the fpecious colours of apoftolic tradition, uniformity, decency, edification, and the like : So Ihutting the doors of the Church againft many, to •whom a reafonable charity cannot but hope our Saviour will open. \h& gates of heaven; and rudely reflefbing too on the ix)if- dom ^nd fdelify of Chrift, the great truftee of divine power, and difpenfer of truth and good, who has given us a fyftem of principles and body of laws, in the infpired records, that muft needs be a perfect and decifive fiandard; to which nothing efiential 'c necelTary, nothing lawful, to be added, and by which every thing in the fervice of God is to be tried and regulated, and all our religious inquiries and obfervalions bounded. Though, wc confeis, human guides are appointed by him, for the clearer underfcanding the myfteries of his doctrine, the order of his houfe, and laws of his kingdom, and for promo- ting the belief and obfervation thereof. Not for that we have domtmo.n over your faith, or ccnlcience, but are helpers of your joy ; and yozir fcrv ants for yefus fake . To proceed, Tou ivill he afjamed likewife of thofe 7i7ievangclical znC. (pre- tedded) raiioral Chriftians, whether preachers or profeiTors,- 1 whofe * Sec an excellent Germon of Mr Dickinfon's on this fubjeiTt ; where the tnie boundaries cf Church-power are panic-llarly contf;dcred, -nd fct \ti their proper light. The P R £ F a C E. is. whofe favourite iopic Is the religion of nature, and whofe dar- ling rules and motives are of the philofophic kind ; who leave a crucified 'Jefus very much out of their fchemes of divinitj, and make but little ufe of this biefled Mediator of atonement and interceffion, in their devotions and dealings with God : who teach the principles or praiSlife the duties of natural re- ligion, with little or no explicit reference to a Redeemer, ox redudlion of things to the gofpel model ; and pay a very cold refpeft to the grand peculiars of the Chrifliaa revelation (though fo nearly conne6led with falvation in the gofpel-covcr nant, and in the reafon of things), whether doctrines relating to the perfon, charadler, and offices of Chrill, diftinguifhing grace, fupernatural infufion, imputed righteoufnefs, final per- feverance, b?r. or precepts, concerning covenanting with God, relying on Chrilt, living by the faith of the Son of God, and doing whatever we do in his name, praying with the Spirit and walking in the Spirit, direfting our aims to the glory of God as our laft end, and (in a word) confulting and applying the gofpel of Chrill, as our complete and unerring canon of faith, ritual of worlhip, and rule of morals, as well as charter of privileges and bleffings. AU which is fo vital to religion, fo coincident with apollolic inftru£lion and example, fo con- gruent to the temper and complexion of primitive and found believers : but fcandaloufly negledled, or indi:^erently regard- ed in the prefent day, by many profeffoi's and preachers even in the reforming world, to the great grief and regret of fuch as are jeajous for the honour of Chrill, and tenderly concern- ed for the fouls of men. Further, Tozi will be ajjjctmed of thofe heretical and wild opinionifls, who profeffedly receive gofpel revelations, and it may be in pretence preach Chriji^ but do miferably abufe, tor- ture 2X^di pervert the fcfiptures, to their own and others dejiruc- tion : As alfo of thofe enthufiaftical perfeftionifls (^fpiritual 7nenf falfely fo called) who aft in religion \>j no certain ftated rule, but by a variable fanatic impulfe or capricious humour, and vainly boail of thofe fuperior lights and refinements, which they think fuperfede all neceffity of miniilerial teaching and outwaid ordinances ; and hence they explode the Sabbath, ?.nd facraments, and difcipline of the gofp?J, thofe bleiled ap- B pointment^ X The PRE ACE. pointments of Infinite wifdcni and grace, as obfolete, and ufe- lefs fuperflulties. Tou ivill he afhamed too of the many carnal and inconfiflent hypocrites, fools In Ifrael, who, while they name the name of Chrijiy do not depart from iniquity ; and though perhaps or- thodox fcrlpturifls, punftual devotionlfts, and precife zealots for fome difputed matters of dodlrine, or fome afFe6led form.a- llties in religion, yet are fhsmeful delinc^uents in point of mo- rality, and live in open defiance to fonie effential precepts of the gofpel ; are public blemilhcs to the Chriftian name, by the mofl vllible indications of a worldly fpirit, by profane fpeech, or a dlflblute behaviour : and thus give fcandal to weak be- lievers, and take the mofl probable method to harden infidels in their averfion and difguft to the Chriftian faith, by prafti- cally renouncing it themfelves. Such therefore the apoftle condemns as efiemies of the crofs of Chrifi, and requires the churches to extrude with fhame, as unworthy the holy com- munion or even common fociety. In fine, I will fay to every humble and pious Chriftian, 7'ou ivill^ upon a ferlous review, be afhamed e.\ex\ of. yourfelves al- fo; from a cohfcioufnefs of your beingyo nnfludied in the glo- rious gofpel, its rich contents and numerous proofs; yb unfur- nifhed for the vindication of your holy religion againft the af- faults of its many oppofers ; yo unoffefed with the amazing grace of God in the evangelical difpenfatlon, its tranfcendent fulnefs of light and glory, Its extenlive fpread among the Gen- tiles, and yet the aftonilLing dlllinftlon of Providence, In re- vealing it to fome, whije it is hid from others"-,'— —y?) un- thankful for Its great and precious promlfes, and incompara- ble benefits ; fo infirm in your belief of its peculiar difcoveries, and foon fhaken in mind by the impotent cavils of various feducers ; fo wavering and languid in your religious refolu- tions ; fo remifs in your endeavours of obedience to its excel- lent precepts ; fo indolent and carelefs about the propagation of Chriftian knowledge, among fuch as fit In darknefs and are perifhing for lack of vlfion, while you fit under a meridian fliine of the Sun of righteoufnefs. In a word, Tou will he ajhamed that you have fo little of an experiment . I {en(e of the power and truth of the gofpel; and that you are no better ^ible to fet o.fta/ hereto, from your own perfonal The P R E F A C E. xi perfonal and lively experience of that communion with Chriji (in his word and ordinances) which is fo congenerous to the nevo creature, fo relifhing to the fpiritual tafte of a real Chrif- tian, fo improving to divine knowledge and true holinefs ; and the want or low degree whereof in many profelTors is fo juftly the matter of our mournful obfervation. I doubt not you will find fuch veJleBions and refejitments a- wakened in you ; while, with a due application of mind and with ferious paufes, labouring to enter into the fpirit of the Author and importance of the fubjedl, you perufe the follow- ing argumentative and pathetic defence of Chriftianity. You w^ll feel uneafy fenlations and relentings in your thoughtful breafts, with refpeft to yourfelves : and mull needs blufh and be afliamed for the multitudes of defective Chriftians, wha fall under any of the preceding ignominious chara£lers, fo op- polite to the true genius of the gofpel, and fo derogatory to the credit of its divine Founder. And now let me recall your thoughts to the above hint concerning experience: upon recolle6ling which, that of the a.poftle comes v/ith a peculiar weight and force on my mind^ He wha helieveth on the Son of God, hath the ivitnefs in himfelf I John V. 10. — A text that I would commend to every one for their frequent folemn confideration : and gladly could I, on this occafion, expatiate upon it in fome pertinent and'afFe6ting meditations ; but that in fo doing I fliould too long detain you, and much exceed the proper limits of a prefatory epiftle. I will haften therefore to a clofe, with this hint, It Ihould be our main folicitude, our firft delire, that the Spirit of Chrill may caufe the light of thevglorious gofpel to Jhine into our hearts i and teftify to its verity and divine ex- tra6t, by making it inilrumental, through his concurrent effi- cacy, to an indelible impreffion of the image of Chrifl on our fouls : And let it be our next and conftant care, that, hj vifibly exhibiting this inward experience, in an a6tive life of univerfal conformity to the example and laws of Chrift, we may give a folid atteftation to the reality of our faith, "and adorn the doBrine of God our Saviour, as it becomes us, in all things : and thus evidencing ourfelves fincere confeflbrs, living witnelTes for Chrift-, we may hope for his approbation in this world, and a glorious reception in the next, ' B 2 To xii The P R E F A C E. To promote this experimental religion, and fpread the g£= nuine fpirit and praftice of Ghrifiianitj, is the ultimate de- fign of the following eflay on the reafonablenefs of it. And to that happy end may the fpecial blefling of Chrift, whofe Caufe is here efpoiifed, accompany it to all, into whofe hands it may come ! So will the Worthy Author, (who, I wilh, may long live, a burning and ftiining light) have occafion to rejoice, in feeing this his labour attendended with the defired profpe- rity : and we have reafon to be thankful, for the benefit of this valuable publication. Thefe are the unfeigned fentiments, and the paffionate ^wifhes of Your Chriftian Friend, Thomas Foxcroft'. Bolton, Feb. 29. 1 731-2, A DE- DEMONSTRx\TION BEING AND ATTRIBUTES OF GOD, Romans i. 20. for the invijihle things of him, from the creation of the vjorM, are clearly feen, being underjloodhy the things that are made, even his eternal power and godhead i fo that they are ivithout excufe. REASON is the dignifying and diflinguifhing property of human nature ; whereby man, above the reft of the lower creation, is qualified to know, obey, and enjoy his Crea- tor : By which alone he is capable of xh^t faith, without which it is impofjible to pleafe God ; and even of believing that firll article. That God is, as well as that he is a rewarder of thofe that diligently feek him. Whence it follows, that he who has made us rational creatures, expefts from us a reafonahle fer^ i)ice i and cannot be pleafed with that faith, practice, or hope, that is grounded on education, or common opinion ; and not the refult of rational reflexion, or enquiry. It muft therefore be agreeable both to our duty and inte- reft, to enquire into the grounds of our holy religion; and reafonably to eftablifli ourfelves in thofe precious truths, on which we build our hopes ; and not to take them upon truft, as I am afraid too many do. For which caufe, I fhall endea- vour (God willing) to oiFer you fome rational evidences of the truth of Chriftianity : and (I hopej full convi£tion, that we have not followed cunningly devifed fables ^ in embracing tho Chriftian *4 ^^ Reafonahlenejs o/*ChristianITV. Chriftian religion ; but a light Jhining in a dark place^ where- unto we do well to take heed. And my firft work is, to lay the corner-Jlone of this building ; and to talie a brief profpe£l of fome" of thofe demonftrations o^ the divine Being and perfec- tions, which we are fo plentifully furnifhed with, from the •works of c eation and providence. For which end, I have pitched upon the words before us, as the ground of our pre- fent meditations ; wherein we may note, 1. The fubje6l here treated of, which is the glorious God ; denoted by the relative him, which relates to, and is conneft- ed with the foregoing verfe, where the being and nature of God are exprefsly confidered. 2. The fublime immenfe nature, and glorious perfeftions of the divine Being, [flhe invifible things of him. '\ The things of God are not only invifible to the bodily eye ; but in- finitely above the fearcll of the raoH exalted underftand- ing, infcrutable, and incomprehenfible, to the moft fagacious of created beings. For who can hy fear ching find out God? 3. The clearefl and moft infallible certainty of thefe incom- prehenfible perfedtions of God. \Are clearly feen.'\ Though we cannot foar to the interminable heights, or dive to the boundlefs depths, of this infinite nature ; we have demonftra- tlve evidence of his eternal power and godhead, with many of his efiential perfections. We may be infallibly certain, that there is a God, infinite in holinefs, juftice, goodnefs, and truth, XSc. though we know not the manner of his exiflence, and o- perations. 4. The foundation of this certainty, or the means of our obtaining this clear vifion of the invifille things of Cod. [J5^- ing nndetfloodf hy the things that are made.'] We fee the cauie by the efFedt ; and have brightefl: evidence, that this vaft and fpacious world, with its amazing magnificence, luftre, and harmony, was not its own efficient ; did not proceed from chance^ nor ccTild be the produft of an author unequal to the work : And muft therefore be the workmanlbip of an infinite- ly wife, and powerful Being. 5. The confequence of this evidence, [-5*0 that they are with- out excufe.] The heathen world, who know nothing of God, but what is vifible from the works of creation and providence, may there obferve fuch bright difplays of infinite wifdom and power, ^he Reafonahlenejs o/'Christianitt, J? power, with other divine perfedlions, as will leave their In» fidelity inexcufable. But we maj more concifely fum up the words, in this Observation, 'That the glorious peingy and infinite perfeBions of God, are evidently manifeji, from the works of crea-^. tion. This I fiiall endeavour to demonllrate, by thefe followii^ arguments. I. I think it unqueftionably evident to all men, that they themfelves have a being. This cafe admits of no debate ; no man being capable to call in queftion his own exijlence^ or doubt cf his being. Whence, II. It is equally certain to every man, that he has not al- ways been, what he now is. Within the compafs of a few years, we were firlt begotten, conceived, and born ; and have palTed the feveral ftages of time, unto the age to which we are now arrived. This no man can doubt of. There^ ■fore, III. It is moft fure, that we muft have our original from fom^e caufe. An effeft with'out an efficient, or a real being produced by nothing, is the moft palpable abfurdity, and the boldeft afFront to common fenfe. — This then is indifputable, that we did not liiake ourfelves. Foir before we had a being, we were nothing, an(^ could do nothing. And it is equally certain, that we are not the produ£l of blind unaftive chance. For how could fo noble a being happen to fpring out of no- thing, without any creating power or energy ? Whence then do we derive our original ? Not from our parents : they were iiot omnipotent, to ccimmand us into being by their powerful word. Nor could fuch noble, immaterial, thinking fubftan- ces, as our fouls, proceed from them in a way of natural ge- heration. For it is the height of abfurdity to fuppofe, that a material fubfiance, could give being to a fpiritual one ; as we fhall hereafter confider. Bat were it fuppofed, that even our whole man, foul and body, was begotten by our immediate -parents ; whence had they this power? Or whence their own exiftence? If it be faid, that they proceed in a continued chain of fucceffion from their predecelTors, the difficulty yet remains: I ■ " For 1 6 The Reafonah/e/ie/s of CHKlSTiAytlTf, For whence came the firft link of this chain ? It is equally abfurd, to apply felf-exiftence, or felf-origination, to the firft of our fpecies, as to ourfelves. — Thus, from the confideration of ourfelves, we are led to the cleareft views of an efficient caufe, by which we are what we find ourfelves to be. It is juft arguing, Pfal. c. 3. — It is he that hath made us^ and not we ourfelves, IV. It is alfo clearly evident, that all thofe other beings, which are in the v/orld, were produced by fome caufe. We are not only certain of our own being ; but by the fame in- tuitive certainty, we perceive multitudes of beings befide our- felves.—If we look upward, we behold a vaft magnificent arch, replenifhed with innumerable multitudes of bright and glori- ous orbs ; all of them performing their revolutions, and dif- charging their appointed fun£tions, ' with the greateft harmo- ny, beauty, and order. If v/e look downward, we fee this huge mafly ball of earth, upon which we tread, abounding with a furprifing variety of animals and vegetables, each car- rying in them the marks of confummate art and Ikill. And can we imagine, that this immenfe canopy of the hea- vens was ftretched out, thofe mighty globes of light hung up in the air, and whirled round in their refpeftive circuits ; or this earth, with all its furniture, created and founded on no- thing, by their own efficiency ? Can we, upon the viev; of a moft llately and curious building, overlook the workman that made it, fuppofe it to fpring out of nothing ; or to make it- felf? No fijrely I the work fhews the workman, and th^ ef- fect the caufe. -Hence then, the confequence is inevitable, that there is fome great and glorioiis caufe of ourfelves, and of every thing we fee and know ; And this caufe is what we call God. And hence, the vtry heathen v.'orld may difcover the God that crea- ted the leavens, and firetched them out; that Jpread forth the earthy ar.d that which comet h out of it ; that givcth breath unto the peopL upon it, and fpirit to them that walk therein, Ifa.xlii. 5. For the heavens declare the glory of God, and the firmament f:ewcth his huudy ivorh, Pfal. xix, j . I know of but one confiderablc objeclicn, againft this rea- foning and conclufion, that fecms worthy of an intelligent mind j which is this, 3 The The Reafonahlenefs o/" Christianity. 17 * The world, in all its parts, may have eternally exiftcd ; * all the mutations and revolutions in nature^ may have been ' effected by an eternal law or propenfity ; and all the kinds ' of beings in the world, continued by an eternal fucceffion.' This objeftion, at firfl view, may fill the minds of fome en- quirers with confufion, v/hile their thoughts are loll in the boundlefs abyfs of eternitj^. I iliall therefore take liberty to be fomething particular, in anfv/cring it. That the world has not eterr.ally esifted, is demojidrative- ly evident from this confidevation,— Had the un'verfe been eternal, it muft have had a neceilary exiftence : and it would have been irapoiiible, that either the whole, or any part of it, fliould not have been, or have been any otherwife than it is. For, if not neceffarily felf-exiilent, it muil derive its being from fome caufe, and confequently have a beginning : and it muft aifo have continued by an infinite and eternal feries and fucceffion of necefiary caufes and eiFefts. For if all the caufes and effects in an eternally exifting world, are not necefiTary, but contingent ; that is, if they from their own nature might be, or might not be what they are : Then the wi.n-ld, in all its glory and magnificence, in all the fymmetry, order, and per- feftion of its feveral parts, has for ever continued by mere accident, without any caufe or reafon : which is the height of abfurdity. This then is moft certain, that if the world be e- ternal, it derives both its being and continuance from abfolute neceflity. — Bat is it not moft abfurd and unreafonable to fup- pofe the necelTary felf-exiftence of things that are evidently in. their own nature contingent ; and for whofe exiftence, there is no more apparent reafon or neceflity from, the nature of the things themfelves, than for their non~exiftence ? Is it not e- ven ridiculous to iniagine, that from the nature of things, the world muft confift of juft fo many, and juft fuch kind of parts as it now does, without any poflible addition, diminution, or atlteration ? That the earth, for inftance, could not have in its compoiition, one particle of fand more or lefs, than it has, nor produce one plant or animal, worm or fly, difterent from what it does ? And yet this is the inevitable confequence of fuch neceflity : For if the whole be necefiary, every moft minute particle is equally fo. Befldes, If the world be from its own nature neceflTary, it C h y8 'The Reafoiiahlenefs o/" CHRISTIANITY. Is every where neceflary, to every point of real or imaginary fpace. For what may, from the nature of the thing, be abferit from one place, may, notwithftanding any neceffity to the con- trary, be abfent from any other, and confequently from every place. It being impoffible that there Ihould be any thing in one place more than Another, to make it neceflary. What therefore is neceflary, mufl be every where fo, and fo be infi- nite, as well as eternal. Nay, and even every part and par- ticle of the whole world^ muft by the fame argument be infi- nite : For there mufl: be the fame neceflity for all the parts, as for the whole, as is before obferved. Whence, there mufl: be (upon this fuppofition) more infinite beings than there are a- toms of fand, or rays of light : which is the groflefl: abfuf- dity. Again, if the world exifl: from neceflity, and all the parts of it neceflfarily perform their various functions and opera- tions : Then it is alfo neceflary that they for ever do fo, with- out any diverfity, variation^ or change. Nature mufl: always adl by invariable and immutable laws, in the fame order, with the fame force, and to the fame eflfedl. For what is from the nature of the thing neceflary to-day will be fo to-morrow and for ever. And thus that man that neceflarily lives to-day, muft by the fame neceflity live always ; he that is in health to-day muft be iofor ever. And, in a word, there can be no change in any part of the creation : which is fo contrary to our conftant experience in this world of change, that it need not be infifted on. I will juft mention one argument more againft the eternity of the world, which pofllbly may be more intelligible, and more adapted to the capacity of my hearers, than what I have already offered. The fuppofition of the world's eternity does neceflTarlly con- tradift the pofiibility of a fucceflion in any thing whatfoever. For a fucceflion does in the nature of it imply a firft and laft, which are altogether incompatible with eternity, and cannot without grcateft abfurdity be predicated of a perpetual and unchangeable duration. To exemplify this, the fucceflion of ^Z'j and night could not have been eternal ; fuch fucceflion naturally fuppcfing, that either the day was before the night, or the night before the day ; If either preceded, there was a firft ^ The Reafonahlenefs o/* Christianity. ip iirft, a beginning of the fucceflion, on this fide eternity. Sup- pofing the day was before the night, it muft either have had a temporal beginning, or an eternal exiftence : if the latter be granted, there could yet have been no eternal fucceflion of day and night ; but an everlafting day muft have preceded the night, had the night commenced never fo many millions of ages ago ; there being an infinite diftance between eternity and the re- rnoteft time : Nay more than fo, had the day been eternal, there could never have been (upon the fuppofition before us) any night at all ; For from whence could there be fo great a change in the eternal and immutable courfe of nature ? Hov/ ,could there be fuch new revolutions in nature, when under the fame invariable laws, that had continued from eter- nity ? I might offer many other arguments to obviate the object tion ; but what has been faid is fufi[icient, and poffibly in the opinion of my hearers more than fufficient ; I therefore reaflume the former conclufion. If the world has had a beginning (as is demonft rated) there muft have been fome Author, fome efficient caufe, by which it was created and made. Having thus, by a view of the creature, difcovered the Creator, and found evident demonftration of a divine Being from the works of his hands ; let us next confider fome of thofe invi/ihle things of him, which may be clearly feen and uum derjlood, by the things that are made. V. Then the eternity of God is ungainfayably evident froni. the works of creation. We are not capable of a greater cer*- tainty of any thing whatfoever, than of this, that there has been fomething from eternity ; " fince what has not eternally exifted, had a beginning j and what had a beginning muft be produced by fomething elfe." There cannot be a more un,- reafonable fuppofition, nor a more glaring contradi£lion, than that there was a time wherein there was perfectly nothing : For if fo, there could have been nothing to all eternity. It being rather raadnefs, than weaknefs, to attribute creating power and energy to mere nothing. This confequence there- fore forces itfelf upon us, that the caufe of all things, is an eternal, uncaufed, independent Being. Whence w^e may juft- ly declaim with the Pfalmift, Pfal. xc. 2, Before the moun^ C 2 tain^ 20 5"^!? Reafonabhnefs of Chrtstianitt. tains were trought forth, or ever thou hadfl formed the eartu and the world: even from everlafiing to everlajiing thou art God. VI. It is likewife demonftrable from the v^orks of creation, that this glorious Author of all things is a fpiritual being. We certainly know, that we ourfelves are thinking fubftances: the very meditation before us makes it evident, that we are capable of thought, reafon, and reflection ; that our minds can fuddenlj foar to the fixed flars, compafs the vaft circuit of the heavens, and even launch into the boundlefs abjfs of eternity^ where they have jufl; now been, — And whence do we derivd this power ? Is it from dead unadlive matter? Imjjofiible! for matter is itfelf utterly uncapable of thought, and therefore certainly unable to produce a thinking being. This may be brought 'o ftridleft demonftration.~lf v/e allow thought to any matter whatfover, we vrA\?( alloVk^ it to every particle of matter; and thereby fuppofe as many thinking beings as there are atoms in the creation (the properties of all matter being the fame) The abfurdity of which fuppofitioii lies open to e- very eye ; and it would be no itfs abfurd to imagine, that fome certain compoiition or moiiiiication of matter can pro- duce thought. For unthinlung particles of matter, however put together, are matter ilill ; and if there 'was no thought in any of the parts, there can be none in the whole, whatever be its compoiition 5 lince the whole can have nothing, but what it receives from the parts *. ' The confequence is therefore inevitablcj that iince ail matter is from its own nature necef- farily deilitute of thought, our thinking rational fouls muft derive their being fiom fome immaterial author : It being ut- terly impoliible for that to be produced in the effc(5r, which xvas not in the power of the caufe. — And by the fame argu- ment, this glorious Spirit muft have eminently in himfelf, all the perfections of all the innumerable intelligent beings that now are, or ever have been in the world, were they all con- trafted into one intelligence : Since they all depend upon him for their beings, capacities, and operations. And there can- not be more in the ftreams than in the fountain. — It is ra- tional arguing in Pfal. xciv. 9, 10. He that planted the ear, fimll * Th^e curious reader may Re this vnore largely handled by Mr Lo.k-, of humane underllandinc:, Lib. IV. Cap. X. And in Dr Clark's Letters to ^MrDcdwell. '^he Reafonablcnefs ci/" Christianity. 21 fi)uU he not hear ?■ He that formed the eye, Jkall he not fee .2 He that teacheih man knowledge , fjjall not he ktww ?■ If diefe fjicculations are too philofophical for feme of my hearers, the argument may be propofed in a more eafy and fa- miliar manner. — It is plain to ev6ry capacity, that we have fouls as well as bodies, that our m.ore noble part is a thinking intelligent fpirir, that there are and have been multitudes of fpiritual beings befide ourfelves; and that thefe all proceed from fome caufe, at leaft equal to the efFedl, who mud there- fore himfelf be a fpiritual fubftance, polfelTed of all the excel- lencies of all other fpiritual fubllances iii the world: other- wife he mufl give what he has not; and the effeft mull ex- ceed the virtue of the caufe ; which is manifeftly abfurd. Thus by a reileclion upon our own fouls, we have difcover- ed the neceffary truth of cur Lord's doftrine, John iv. 24. That God is a fpirit. Let us now go on to conlider fom.e o- ther of the divine perfedions, legible in the book of creation. And, VII. It further appears from the things which are made, that the firll caufe of all things mull be an infinite Being. The prodigious magnitude and amazing extent of the uni- verfe do loudly proclaim the infinite nature of its glorious Author. — Though we can have but an imperfecl view of this fcene of wonders, we may yet gaze ourfelves into admiration and furprife, by what obfcure and diftant glances we are ca- pable of. If we go no further from home than this globe of earth upon which we dwell, we have here a vaft body, com- puted at near eight thoufand miles diameter, and above two hundred thoufand millions of miles in its bulk or folid con- tent ; which mufl appear to every eye a mafs worthy of an infinite Creator. But as great as this feems to be, it is (as aftronomers inform us) exceeded in magnitude by moft of the heavenly bodies, and mufl be elleemed but fmall in compari- fon of fome of the planets ; efpecially if compared to that ftu- pendous globe of fire, the fun. Now if v.'e are filled with juft admiration at the mafly bulk of thefe huge bodies, how fur- prifingly great m-ull be the fpace in which they perform their revolutions ! The fun being efleemed above eighty millions of miles diftant from the earth, and much further from fome o- ther of the planets \ which, at thofe vail diflances, are all ob- ferved 22 "^he Reafonablenefs of Christianity. ferved to move round the fun, and yet never to interfere, or clafh with one another. Here we might make a Hop, and adore the infinite perfec- tions of the glorious Author of this fpacious fyftem of the fun and planets : But there are yet more diftant, and greater ob- jefts of aftonifhment, that invite our attention, the fixed ftarg I mean, which feem to fill the fpangled canopy, and appear in- numerable to the naked eye ; and yet vaftly more numerous when viewed through a telefcope, which difcovers myriads of them not otherwife vilible, Thefe being fuppofed at due dif- tances from each other (as they certainly are) how immenfe Hiufl be the fpace which they occupy ! And if our modern aftronomers are not miftaken, in a matter which they think themfelves pretty certain of, there is a new fcene before us, which will captivate our underftanding, and utterly lofe our thoughts ; they fuppofe the great multitude of fixed flars to be fo many funs, all of them endued with native light and heat ; of like dimenfions with our fun ; and each of them accompa- ijied with a fyftem of planets, as our fun is ; and confequent- ly, each of them occupying as great a fpace, as was fo^rmerly fuppofed in the whole firmament. — This account of the uni- verfe makes it appear many thoufand times greater than is ordinarily imagined, and Ihould anfwerably excite our admi- ration and praifes of the glorious Creator and contriver of fuch a magnificent world. But having thus long gazed at the prodigious mafles of thefe heavenly bodies, and the immeafurable fpace poiTeffed by them ; it is time to apply thefe confiderations to the pre- fent purpofe, and fee if we cannot difcover the infinitenefs of the Creator, from this view of the heavenly regions : Which, if we will but open our eyes, muft appear in the clearcft light. For it is manifefl: to every obfervation, that the Maker, guide, and governor of the univerfe, muft be always prefent in eve- ry part of this incomprehenfible fpace ; (he could not elfe have made, nor could he otherwife fuperintend, order, and direft, all the parts, operations, and influences of this ftately fabric) which is impoffible to conceive, of any but an infinite Being. Bendes, He that made the world, muft alfo, of his free will and choice, have ordered and appointed the place of its refi- Jence ; and nothing btit his own pleafure could circumfcribe it The Reafonab/enefs of CuRISTlATHlTY.' 23 it to thefe limits, or confine it to this particular fpace, in the boiindlefs void, rather than anj other. He mull therefore himfelf be equal to all fpace, whether real or imaginary; that is, he mull be an infinite beings whom tbe hecven, and the heaven of heavens cannot contain, as i Kings viii. 27. Which was the thing to be proved. And thus we fee the immenfitj of that glorious being, ihzX. Jitteth upon the circle of the earth, that fir etch eth out the heavens as a curtain ; and fpreadeth them out as a tent to dwell in, Ifa. xl. 22. I might here have urged the fimplicitj and uncompounded nature of God, as a further evidence of his infinity : But this would be to go out of the way of my text, which confines me to fhe confideration of the divine perfedlions, as vifible in the Works of creation ; and I think what is faid is fufficient upon this head. I therefore proceed. VIII. The unity of the godhead is alfo clearly feenfrom the ivories which are made. For if there were more gods than one, they could not be in- finite ; two infinites being a palpable contradi£lion : And if finite, they could not be the firll caufe of all things j as is be- fore demonllrated. Befides, If there be more gods than one, they mull all be either fupreme, fubordinate, or co-ordinate. Two fupreme beings is a contradiiSlion in terms : for either one mull be fu- perior, or both equal ; and therefore neither fupreme. A fub- ordinate god mull be himfelf dependent^ and could not have all things depend upon him j or, in other words, could not be the creator nor upholder of the world. It remains therefore, that if there be a plurality of gods, they muil be co-ordinate^ which is equally abfurd : For were there feveral co-ordinate gods, they muH either create the world conjunctly or fepa- rately ; not conjun£lly, for if they joined together in creating the world, they would all make buc one firll caufe, and each feverally but part of the caufe ; which being fuppofed, there could be no perfect being, and confequently no God : Nor could a plurality of gods make the world feparately ; there would then be no firll caufe of all, if each caufed but a part of the world. 1 might further urge the unity of God, from his necelTary esiftence.— I have already demonllratedj, that the firll caufe of ^4 The Reafonahknefs of CERisTiAViir, of all things mull be eternally necelTary : And nothing can be capable of plainer demonftration ; for if there ever had been a time wherein he had not exifted, he could have had no ex- iftence to eternity, tinlefs we fuppofe a caufe of the firft caufe, which is abfurd. - Belides, if all things were created by him, he muft neceiTarily be himfelf uncreated, and being uncreated he mull neceffarily be eternal ; For what at any time did not exift, can never come into being without being created, either by itfelf or by fomething elfe. Now if we fuppofe God to have created himfelf, we attribute to him action before ex- iftence ; which is the groffell abfurdity. If we fuppofe him created by any thing elfe, we fuppofe a caufe of the firft caufe, as before. He muft therefore be eternally neceffary ; and confequently can be but one : For if it be poflible that the world could be created by one efticient caufe, (which cannot be doubted) there can be but one neceffary caufe of all things. Every thing elfe may be derivative and dependent, and there- fore cannot be neceffary. Whence it is certain there can be but one God, who (as I have already proved) muft be a neceffary being. — Thus we have cleareft evidence of that truth, Deut. vi. 4. T/je Lord our God is one Lord. And of that i Cor. viii. 6. But to lis there is hut one God the Father, of whom are all things, and we in him, IX. It is moreover apparent from the works of creation, that this glorious God is an omnipotent Being. I have al- ready proved, that the heavens and the earth, in all their a- mazing magnificence, curious frame, and regular order, fprung out of nothing, at the powerful command of the great Crea- tor. Wherefore, fince there is an infinite diftance between perfefbl}^ nothing and any real being, there muft be omnipo- tence employed in this glorious work. The united powers of every finite being would in vain endeavour to create from nothing the moft defpicable worm, or even a particle of fand. For (as I obferved) there is an infinite and eternal oppofition between mere nothing and the moft inferior creature ; and therefore the vileft infe6l, or fmalleft particle of duft, could not be brought from non-entity into being, but by an omnipo- tent arm. — What a furprifing fcene then do the heavens and earth afford us of the great Creator's power ? What lets than 2 an The Reafonahlenefs o/'Christianitt. 2$. an Almighty God could firfl: find matter for an endlefs train of fuch vaft bodies, and then compofe the flately fabric ! And I might further obferve, that the creation of the world cannot be the extent of the Creator's power : For if once pof- fefled of creating ikill and ability, he muft always retain it ; and therefore could (had he pleafed) have fpent millions of ages in creating new worlds, until their number had exceeded the utmoft flretch even of an angel's thought. — And from this view of his omnipotence, it alfo appears, that he could (had it been his pleafure) have created a like number of worlds in a moment ; For there can be no limits to Almighty power. Let us then difmifs this head, with Elihu's admiration upon a like occafion, Job xxxvii. 22, 23. With God is terrible ma~ jejiy. "Touching the Almighty, we cannot find him out ; he is tixcellent in power. X. The infinite wifdom of the Creator, is alfo clearly ma-, nifeji fro7n the things that are made. We have already obferved, that whatever perfeftion is found in the creature, muft be firft eminently in the Crea- tor : For it is clearly evident, that what had its being and beginning from another, muft have all the properties of its being from the fame fource. If we apply this to the pre- fent cafe, we Ihall find it neceflary that he who has animated our duft and endued us with fo much wifdom, muft have more wifdom in himfelf than all the men in the world, " lince all depend upon him, and can have no other ways of knowledge, or extent of power, than what he gives them." The fame may be faid with refpe£l to all created wifdom in heaven and earth, which equally flows from the fame fountain, who muft therefore himfelf be infinitely wife. The glorious art and contrivance in the admirable frame of nature, do likewife loudly proclaim the infinite wifdom of the Creator ; while the whole, and every part, do fo vifibly confpire to anfwer the great ends of their being. — Should we confine our fpeculations to the moft inferior parts of the crea- tion only, how many marks of divine Ikill, that would non- plus the thoughts of the moft fagacious enquirer, might be found in the leaft pebble ! What a great variety of Ihapes, colours, fmells, qualities, and ufes, are there in the fmalieft I) herbs 26 The Reafonablenefs ©/"ChristJanitt. herbs or flowers, not to be imitated nor even fully iinderftood by created wildom I And how are they propagated by an iin- fearchable feminal virtue I How curioufly formed, and admi- rablj'- adapted to their feveral ends and ufes, are the moft con- temptible infers ! What induftry, condudl, and feeming go- vernment, are there found with fo inferior a creature as the bee, that even rivals the policy of princes courts ! With what wonderful beauty are the fmallefl birds and beafts adorned ! And with what apparent fag'acity do they fubferve the eiids of their creation ; efpecially in their own prefervation, and the propagating their kind \ — Thefe, and fuch like contempla- tions, do fufficiently difcover the infinite Wifdom that has thus ordered, and does thus fuperintend and direft all thofe nainute and difregarded parts of the creation. But if we continue our view, and lift up our eyes to the fuperior parts of the world, the fcene will yet further open, and flafh brighteft conviction into our minds, of the 2infearch- hble wifdom of God^ ' • . • ' , ■■ : ' How came the parts of the earth to cohere together, and net feparately fly in the boundlefs fpace ? Who has given the^^^ his decree, bounded it by the fhore, and faid to its proud voaves, hitherto fhalt thou go and no further ? Who has hung the earth 'Upon nothing, and placed it in fuch due dillance from the fun, that it is neither by too near approaches to that orb of fire fcorched up and confumed, nor by a too remote ftation made a continent of ice ? Who is the father cf the rain, or hath he- gotten the drops of the dew, whereby the earth ts watered and replenifljed? Whence are thofe amazing and innumerable orbs that fpangle the fl^y, placed and kept at due diflances, and whirled in their feveral courfes, without interfering and dafh- ing together,' to the deftruclion of the world? Do not all thefe, and innumerable more wonders of nature concur, to proclaim that man even mad as madnefs itfelf, that can fup- pofe any lower caufe of thefe things than infinite Wifdom ? efpecially if he confiders the whole frame of this ftately fab- ric, with the difpofition of its feveral parts ; together with that fubordination, dependance, relation, arid mutual fociety, which is in the whole, and which each have to otlier. But we need not go fo far from home to find the truth we are feeking ; we being ourfelves fo bright a difcovery of it. If 'The Reafonablenefs o/" Christianity. 27 if we confider our bodies, how wonderfully are they made ! what aftonifhing art and fkill appears in the variety of the parts, in their beauty, fymmetry, and proportion, their con- nection, dependance, and ufe ! "Who can fearch out the won- ders of this frame, or fully account for fo much as the motion of a leg or finger ? But if we reflect upon the wonderful ope- rations and faculties of the mind, the furprife ftill grows upon us. The nature of the foul, with its powers of underftanding, memory, will, \Sc. are beyond our fearch, and covered from, our view with thick darknefs, like their glorious Author. — Well may thefe and the like refleilions ftrike us with allo- nifhment. And there are doubtlefs vaftly fuperior marks of art and Ikill in the creation, which we know nothing of. How can we then but join with the Pfalmift in his holy admiration of thefe things, in Pfal. civ. 2^. 0 Lord^ how manifold are thy ■works : in wifdom haft thou inade them all ! XI. What hath been faid under the laft head, doth likewife clearly difcover the Divine omnifeience : And fliew us plainly, that he that contrived and made, that does direct and govern this magnificent world with fuch order and regularity, mull have all things prefent and future in his view at once. For had not the whole plan of thefe amazing works, been before the Architect, he could not have contrived and difpofed all the innumerable parts with fuch admi- rable glory, and furprifing harmony. And did not his ora- nifcient eyes infpedl every atom of the creation, and clearly behold the darkell recelTes of nature^ it v/ould be impoffible, ^hat his providence could take care of the whole world, and all the minuted parts thereof, as we fee it does. How elfe eould they all fubfill ? And what elfe could keep them from deftrudtion and confufion ? — Nay, had not all things future been eternally naked ard open to his all-fearching eye, it would have been impoffible, that he could have fo difpofed them all, that they fhould have for ever confpired in their ©wn mutual good and prefervation, and their Author's glory. — It is therefore the natural refult of thefe fpeculatiohs, in Pfal. txlvii 5. Great IS our Lord, and of great power , his underjianding is infinite. I might ftill continue the thread of difcourfe^ and, by necef- D 2 fary 28 The Reafonablenefs q/'CHRlSTlANlTr. fairy dedu6tions from the works of creation, find brighteft e- vidence of all other Divine perfeftions, which we have any notion of. I might clearly prove, that the Author of all created good- nefs, whether natural or moral, is himfelf infinitely good ; that the Fountain of all created juftice, is himfelf infinitely juft ; that he whofe nature is higheft perfe£lion, cannot be chargeable with any defeft (as all fin and immorality is), and muft therefore be infinitely holy ; and that he who has made, does fo carefully preferve, and bountifully provide for all the parts of the world, is himfelf infinite Mercy and Love. But the time would fail me to particularly infifl upon thefe things ; and thefe and the like confequences, are fo natural and eafy from what has been already obferved,that they do not require to be largely infilled on. I SHALL therefore now haften to fome praBical inferences from the doftrine. And, I. If there be a God of fuch infinite perfed:ions, it is a na- tural inference, That he Ihould be worlhipped in a manner a- greeable to his glorious nature. This is a truth fo plainly legible in the law of nature, that the moft barbarous Heathen and favage Pagans have always affented to it ; and it is even impoffible for a rational mind to refufe an affent. Can we confider him as the Author both of our elTence and fubfiilence, as the Fountain of all our mercies and comforts, upon whom we depend, in whom we live, and un- to whom we are beholden for all things ; and yet fuppofe we owe him no reverence or homage ? Does not even nature itfelf teach us, to look to the rock whence we are hewn ? A Jon ho- noureth his father , and a fervant his majler ; if then he he a fa- ther, where is his honour ? If he he a mafler, where is his feat f Mai. i. 6. But to be more particular ; We are hereby inflru(Eled to manifeft our dependance upon God, by praying to him. "If our life and breath are at his difpofe ; if all the good we want or hope for, is treafured up in him, and muft flow from "him; the very firft principles of reafon will teach us to re- pair to him for a fupply of our wants ; not only bccaufe we have no where elfeto go for any fupplies, but becaufe Jtis a ■ * rational J}}e Reafonablenefs o/* CHRISTIANITY. 29 rational acknowledgment of the Fountain of our mercies, to look to him for all our good ; and to receive all as coming from his bountiful hand. This is an acknowledgment that g. parent expedts from his children, a prince from his fubjefts : and much more may the eternal Majefty expeft it from fuch vile worms, and indigent creatures as we. — We ftiould there- fore come to him with a deep impreffion of our own nothing- nefs : For what are fuch clods of animated dull, if compared to the immenfe Fountain of all glorious perfeftions ? We fhould come to him, with a humble fenfe of our natural unworthi- nefs. For befides our moral pollution (which I maj hereaf- ter have occafion to confider), we are but poor potfherds of the earth ; but clay in the hands of the fovereign Potter, and can therefore have no claim of favour from him. We muft come to him with a humble refignation and fubmiffion to his will : For he is an eternal Sovereign ; and we at his abfolute and uncontrolable difpofe. The ends of this propofed duty of prayer, are not to give God a new acquaintance with our circumftances and neceffi- ties, or to make any change in his counfels. No I there can be nothing hid from the flaming eye of his omnifcience. And, touching his counfel. He is in one mindy and who can turn him ? And what his foul dejireth, even that he doth. But we fhould pray to him, that we may be ourfelves fit recipients of his mercy : This being a diredt means to keep us humble, and to awaken In us a fenfe of our indigent, helplefs, depending Hate: It being likewife a means to keep us religious, to actuate our love to him, from whom v?e implore, and obtain all our good; and to incline us to live to him, as we live from him. That prayer has a dire6b tendency thus to excite, and en- liven our religious contemplations and affe£lions, is felf-evi- dent. And it is plainly obvious to every man's reafon, that he is not qualified for the receipt of mercy, that forgets both his God and his own foul ; that regards neither the bounty nor the Benefactor j and that will no way teftify his depen- dance upon God, nor his fubjedion to him. The very light of nature does therefore preach that dodrine, Pfal. xcv. 6, 7. O ! come let us worjhip and bow deivtiy let us kneel before the Lord our Maker, For he is our God, and we are the people of his pafiure, and the fheep of his hands i If 3© The Reafonahlenefs o/" Christianity. If againll this it be objeded, that the glorious nature of God is fo highly exalted above fuch poor worms of the duft as v/e, that we are too inferior creatures to be the objedls of his care and regard : — This infinuation difcovers thoughts al- together unworthy of fuch an omnifclent, omniprefent, and infinitely perfeft Being, who, without any pains*or difficulty, infpe6ls and orders every atom in the creation, takes care (as we may plainly fee) of every worm and fly, arrays the lillies qfthejieldy with their beautiful clothing, and provides food even for the ravens of the valley. — Were any thing below his notice, whence could it fubfift ? What could uphold it in be- ing, or prevent its return to its original caufes ? From what has been faid, it further appears. That we fhould not only manifell our dependance upon God by praying to him, but our gratitude by thankfgiving and praife. That gratitude is a natural debt to a benefador, and that our thankfulnefs fliould be proportioned to the benefits recei- ved, are truths every where acknowledged. How then fliould our hearts and mouths be for ever filled with praifes to the infinite Fountain of goodnefs ; from whence fo many ftreams of mercy are continually flowing to us, and from whom we are continually receiving fuch a variety and affluence of what is fit for our ufe, comfort, fupport, ornament^ and de- light ! Befides the wonders of redeeming love, and the mercies which refer to another life (which I hope to have a further occafion to confider), the good things of this world only, which we all enjoy, give us caufe to roufe up our grateful refent- ments, in that language, Pfal. ciii. i, 2. Blefs the Lord, O my Jouly and all that is within me, hlefs his holy name. Blep the Lord, 0 my Jonl, and forget 7iot all his he7iefits. I might further obferve under this head, that the confidera- tion of the Divine perfedions, Ihould make us moil ferious, hearty, fincere, and fpirltual in all our religious devotions. It is moft evident, that this omnifclent eye cannot be flattered and deceived, with any formal fliews and fuperficial pretences : For he knows our thoughts afar off', fearches our hearts and reins ; and has clearefl: views of our moll inward motions and retirements of foul : Nor can he be pleafcd with our moek- iliews of devotio:?!, while we fatter him with our lips, and lie to The Reafonahlenefs ©/"CHRISTIANITY. 3I to him with our tongues^ and have our hearts far from him x No I God IS a fpirity and they that worfnp him, mu/l woi'/Jiip him infpirit and truth, John iv. 24. To conclude, II. This doftrine teacheth us the laft neceffity that we are an, of an interefi: in the favour of this glorious God. Horror and furprife accompanies the very thought of being at odds with this dreadful Majefty ; who has made us, does preferve us, and can crufli us in pieces in a moment ; or fill us with unutterable anguilh, at his pleafpre. Better would it be for us, that the whole creation fliould confpire our mifery and ruin, than that the God that made us, fjould refufe to have mercy upon us ; and the Rock that formed us , Jhould ffjew us no favour : For if God Be for us, who can be agaiii/i us ? It is therefore a cafe worthy of our moft folicitous enquiry, what are the means of obtaining the favour of God ? But the an- fwer of this enquiry fpuft be deferred to a further oppor- ^ujaity. A D£^ DEMONSTRATION OF The Apoflate State of Man by Nature, and of the Glorious Provifion made for his Recovery by Jesus Christ. Romans V. 6, For ivhen ive were yet without Jirength^ in due time Chrifl died for the ungodly, HAVING already dcmonftrated the being and infinite per- feftions of God, and from thence inferred our extreme neceffity of an intereft in his favour, I am now (according to my promife) to enquire into the way and means, of becoming favourites of this glorious Majelly : And in order thereto, to conflder. Whether we are naturally in good terms with him : And if not, "Whether he has made any provifion for our re- conciliation, and re-obtaining his loft favour. Both which confiderations offer themfelves, in a manner worthy of the Divine nature, and agreeable to human reafon, in the words before us : Wherein we may note, I. The fallen apoftate ftate of mankind. Chrijl died for the ungodly, i. e. for fuch as were in an eftate of diftance from God, of enmity and oppofition to him. The text indeed gives us no light into the caufe of this guilt and wo ; but reafon as well as revelation plainly diftates, that it is inconfiftent with the merciful nature of our glorious Creator, and natural Lord, either to create us in an eftate of fin and mifery ; or to reduce us to thofe wretched circumftan- ces without juft provocation : and therefore, that rebellion and a apoftafy The Reafonahlcnefs c/ Christianity.' :iS Gpoftafy muft neceflarilj be the fource of this corruption and pollution, as we fliall more particularly confider. 2. We may note the awful confequences of our apoftafy. We were ivithoiit Jirength. The original word here rendered luithout Jirength, is very emphatical, and reprefents us in moll languiililng, helplefs, and diftreffed circumftances. It alludes to and is taken from the imbecility of thofe that are reduced to the laft cxtremltyj and brought to the brink of the grave, by fore ficknefs. 3. We may note the remedy pi-ovided for this diflrefs ; and the means of our recovery from this languifhing helplefs Hate: Chriji died for us. When all human help failed, and we might have utterly defpaired of recovery by any created power, then the glorious Son of God ftept in to our refcue, and purchafed our deliverance with his own blood. 4. We may note the feafonablenefs of this remedy provided for us. In due time Chriji died, &c. which muft either refer to the time pre-ordained of God for this glorious deliverance^ as fome underftand the v/ords ; or rather to the fitnefs of the feafon, wherein our bleiTed Redeemer undertook and accom-* pliilied our ranfom. The mifery of the world at the time of Chrift's appearing, by their univerfal depravation of manners, and by the deluge of idolatry, that covered the face of the earth ; makes it ap- pear to have been a fit feafon, for the glorifying the Divine companion. And the union of the nations under the imperial government^ made it a fit feafon to publilh the falvation pro- cured for them. But for a more diflinft handling the v/ords^ I Ihall confider them as confifting of thefe two Pnopofitions : I. That mankind is brought into a finful, miferablcj help- lefs fLate. II. That our Lord 'Jejus Chriji did in due time die for their deliverance out of this eltate. The method I prcpofe to myfelf, in difcourfing upon thefe Propoiitions, is to diftin6tly fhew, that they are not only re- vealed truths, but alfo moft confonant and agreeable to the light of reafon : And then, as T pafs along, make feme brief refiedlions by v/ay of Improvement. E Prop 34 ^^e Reafonableftefs of CHRISTIANiTf . Prop. I. That mankind is brought into a finful, iniferaMe> and helplefs flate. This may be illuft rated, by firll offering fome rational evi- dences of this awful truth 5 and then by enquiring into the caufe or reafon of it. For evincing the truth of the Ptopofition, I Ihall offer thefe following confiderations : I . It is plain to every intelligent mind, that a rational crea- ture m^jjin againji God, Every one niuft, upon firll thought^ acknowledge, that our glorious Creator lullains a near rela- tion to us as our common Parent, and the Author of our be- ing, on which account he jullly claims our love and reverence r And that he has an abfolute fovereig.^ty and dominion over us, as our Lord and King ; whereby he is entitled to our fub- jeftion and obedience. If then, iiillead of that love and reve- rence which we owe to our heavenly Father, we fet light by or difefteem any of his infinite perfections : Or if, inftead of that obedience, which is due to this glorious King, we do thofe things which we Iviiow to be contrary to his will ; we violate the firfl laws of nature, and fin againll God. This is a plain cafe, and admits of no difpute. The only difficulty before us is, how we fiiall know what is tlie will of God concerning us. If there be no law, there caa be no tranfgreffion ; and if God has given us no manifefla- tion of his will, he cannot exped; or require our obedi- ence. In anfwer to this objecStion, I muft not take it for granted, that the fcriptures are a divine revelation ; that is yet to be proved. But mull confider, whether we cannot by the light of nature, difcover fuch m^anifeftations of God's will and our duty, as v/ill render our nonconfonnity thereto criminal and fmful. And if we do but contemplate the perfedions of the Divine nature, this v^ill appear in the cleared liglit. For whatever is contrary to any of them, muft be difpleafing to God, and repugnajit to his will ; his own attributes being what he can- not but eternally and unchangeably love and delight in. To exemplify this, the light of nature enjoins the belief of one God alone ; and thereby teacheth us, that he is the only ob- jed of properly Divine and religious worihip : And confe- quently^ "^je Reafonahlenefs q/* Christianity, 35 qnently, that it is a violation of the law of nature to worfliip other gods ; or that any idol of our imagination fhould be e- fteemed, loved, trufted, obeyed, or honoured as God. Moreover, our own reafon didlates to us, that God is him- felf infinite re&itude and juftice; and therefore, that every a6l of injuftice, whether it refpecls God or man as its immediate obje6i, is contrary to his nature and will. - Thus I'kewife does God appear to the eye of rea(fon, to be a Eeing of infinite goodncfs and mercy ; whence it is manifafi:, that an imitation of this Divine perfection in beneficence, clemency, love, and charity is acceptable in his light ; while bitternefs, wrath, ha- »tred, cruelty, or any a^s of unkindnefs, are as contrary, to his wilL, as to his merciful nature. By a particular refiedtion on thefe mentioned attributes^ much of our duty towards God and man might be difcovered. And 'by a furvey of his other pea-fedlions, we might find fur- ther acquaintance with his will concerning us ; and thereby further evidence, that we are capable of finning againfl; him. The fame thing might be demonflrated by feveral ather ar- guments ; but I think few men in their right wits -can call this into queftion. What man wiH -teach his neighbour, that treachery, fraud and violence are finlefs and innocent ? What parent will in- ftru£l his eldeft fon, that he may innocently, if he can fecret- ]y, take away his life to poffefs his eftate ? What prince will teach his fubjects, that they are under no religious bond to obedience; but may, withovit fin ^againll God, turn rebels, traitors, and regicides ? " If man be under no duty to God, and if nothing be fin againft him, what a creature would man be, and what a hell would earth be!" Upon -the whole. It is moll evident, that there are fuch things in nature as virtue and vice, right and wrong ; this is what our own confcienc.e^ conti^aJly rejnonflr.ate, and what all nations have always agreed in. Whence that appears a- greeable .to the very fiyll di£tates of reafon, in Gen. iv. 7. If thou doeji well,Jhalt thou not he accepted? And if thou doefc not well^fn lieth at the door. 2. We have all a fad experience, that our firft and chief in- clinations, are to thofe ways that are Hioll repugnant unto the E 2, , Jiolinsi!^ ^6 "T/je Keafonahlenefs o/" Christianity. holinefs of the Divine nature j and to that resSlitude that God reafonably experts from us. As foon as ever we are capable of aftion, the leading affec- tions and pailions of the mind are manifeftly irregolar and vi- cious, the appetite exorbitant, and the whole bent of foul af- ter what is moll oppoiite to our duty and happinefs : That if our tender age were without reftraint and government, and a loofe given to our natural inclinations ; we fhould be worfe than the wild ajs's colty and be authors of deftru£l:ion to our- felves, and one another. With what care and pains mull our lirll years be cultivated ! With what perpetual inllruftions and admonitions mail the feeds of virtue be fown in our minds I And with what diligence and vigilance niuil the poi- fcn-fprouts of vice and immorality be weeded up, in order to prevent our headlong progrefs in impiety towards God and mani Thus we begin our courfe: And in our more advanced age, what combat does every thinking perfon find, between his rea- fon and pafTionsi, whereby he is even diiliafted with this per- petual Itruggle and conteil for vi^lory 1 With what difiiculty do we form our minds to any reverence of our glorious Crea- tor, or conformity to his jullice, goodnefs, or hoiiiicfs! How diilicult a taikf'is it to reculate our appetir.:s, or to hold the reins of our inordinate iviclinatior.s and defiies ! - This is what the heathen world have from the eldelt a<;e3 obferved in themfeives ; whereby they have beer. fJled with great vex- ation and inquietude ; and put itpon vain enquiries, after means of conapofing thefe jairing principles in their minds ; which have iffued in this ancient and ccmmcn complaint. Vi- deo meliora, prohoque^ deteriora Jeqnor. Agieeable to that of the apoHle, T^he good I know, I do not ; and when I would do good, evil is prefent with me. Thefe things lie open to every obferver, whereby tliey cannot but difcern, that the imagina- tions of the thoughts of their hearts are evil continually, as Gen. vi. 5. 3. We cannot but obferve, that the greatefl part of the world do, againfh the light of their oAvn rcafon, live in courfes of fin againll God, and of difobedience to hira. How great a part of the world boAv down to flocks and Itoncs, worlhip the hcfi of hewjcn, or lie prollrate at the altars of fome vile pagods j while they forget the God that "The "Reafonahlenefs 0/ Christianity. 37 that made then, and the Rock that formed them I And though cuflom or education maj fo darken their underftandings, as to fatisfy their minds in this ftupid idolatry ; yet their own rea- fon (were that confulted) would certainly teach them the fin and folly of thus worJJnpping and Jewing the creature^ more than the Creator, ■who is blejjedfor ever. And belides this fuperftiticn and idolatry, whereby the e- ternal Majefty is thus difhonoured, by the much greatell part of mankind ; how does luft and paffion get the viftory of rea- fon and principle, even in the moil enlightened parts of the world ! Whence elfe are the ambition and tyranny, the ra- vages, maflacres, con vullions, " and confufions, that render the earth an Aceldama? Or whence the enormous a£lions, and flagitious lives, the injuftice and fraud, the malice and envy, the luxury, riot, and excefs ; or other like linful and fenfual purfuits, that the moft of the world are chargeable with ? Can the perpetrators of fuch impieties plead ignorance ? Do not they fin againfl light, and againll the frequent remonftran- ces of their reafon and confciences ? Yes certainly ! I'hough they know God, they glorify him not as God, hut become vat?2 in their imaginations, until their foolijh hearts are darkened, as Rom. i. 21. 4. It is evident that this promptitude to fin, flows from the corruption and pollution of our natures. Whence can fuch corrupt flreams proceed, but from a pol- luted fountain? And whence fuch a progrefs of impiety, but from ^ wicked and depraved nature ? What reafon can be af- figned, why men ihould chufe irregular and finful, rather than innocent and rational pleafures and fatisfaftior.s -, and gratify their liifls at the expence of their comfort, health, reputation, eflates, and every thing elfe that is pleafant and precious, as we fee they do ? Why do bold daring wretches, v/ithout any apparent profpeft of pleafure or profit, with an efFronted bra- very, defy Heaven itfelf, profane the divine attributes, and curfe their ov>'n fouls ? And whj- do they rufli on in their fin- ful and irrational courfes, againfl contrary convi6lions, and a- gainll all reftraints, divine and human ? What (I fay) can be the caufe of all this, but the pravity of our natures ; and the curfed enmity of our hearts to God, and all that is good ? Though there needs no pther argument to give us full af- farance ■38 "Jhe Re.ifonaUenefs o/* CHRISTIANITY, furance of this Tad truth ; yet a particular view of the facul- ties, habits and difpofitions of our fouls, would give us further evidence, that our hearts are deceitful above all things^ and dej- perately wichd, as Jer. xvii. 9. 5. This itate of fin and pollution, which we find ourfelvcs in, mull neceffarilj be a ftate of guilt and wo. Sin in its formal nature is diredlj repugnant unto all the properties and perfedlions of God ; and is the highefl aifront and indgnity to him. It is a contempt and denial of his pro- priety in us, and dominion over us ; as it is a refufing fub- jeftion to his known will. It is a contempt of his goodnefs and mercy, in chufing bafe and brutifii pleafures, before his favour ; and refufing to be allured to his fervice, by all the fweet attraftives of his gra- cious providence. - It is a horrid flight and difregard of his omnifcience and omniprefence, that we dare fin in his very prefence, and adt contrary to him, though we know that our actions are open before him. — It is a daring defiance of his omnipotence, for fuch worms as we to oppofe, as though we could make our party good againfi; the God who made the tvorld, aiid can make us fuel to his flaming vengeance, at plea- fur e. It is a vile contempt of his holinefs and purity, in prefer- ring the pollutions of our own irregular appetites, before the reftitude of his nature. In a word, it is a contempt of all his attributes, and direct enmity and rebellion againft him. From this contemplation it is moft apparent, that we wretchedly deviate fi'om the great end of our creation, both by the habits and acts of fin. For it is the height of ftupidi- •ty to imagine, that infinite wifdom fiiould make fo noble a beivg for no higher purpofes, than to contemn his attributes, fpurn his authority, and maintain a courfe of oppofition to him. And the fame confideration lays open before us the guilt of a finful ftate. For if rebellion and treafon againft an earthly fovereign be by all men voted fo black a crime, a;, to involve the rebel in deepeil guilt, and expofe Iiim to Ihavpeft. revenges; how much mere criminal and guilty muft he be, that maintains a rebellion againft the King of kings, and lives in a courfe of open enmity and defiarce both to his being and government I which we have feen to be pur cafe. Whaj: 77j£ Reafonahkncfs of Christi ANrT\% $i What kind or degrees of punifliment, an offended fovereigit will infli£t upon fuch rebels, is not fo eafily difcovered by the light of nature. But that we are juftly expofed to puniih- ment, is vilible from the nature of our crimes. None calls in queftion the equity of penal rewards to traitors in the Itate : how much lefs can we reafonably expeft to efcape unpunilhed for our treafon againft Heaven ! If it be jullice in inan to punifli the delinquent, it muft neceffarily be fo in God ; who is the fountain of all created juftice, and whofe holy nature is the only pattern of our virtues and regular conduct. It is therefore but reafonable to expedt, that thofe who prefer the ways and fruits of fin, to the favour of God, lliould be left to their unhappy choice, and be fhut out of his favour for ever. They may not, they cannot fuppofe, that fuch guilty and polluted creatures, fuch enemies to God and liolinefs fhould be the objects of the Divine love and compla- cency ; or be admitted to the favourable prefence, and de- lightful fruition of a holy God. No ! He is of purer eyes^ than to behold evil, or to lao^ uponfn with approbation, — Thus we fee, that the lofs of God's favour, and thereby the lofs of all happinefs (which can only confift in his favour) is the na- tural and neceffary refult of our Hate of fin and enmity to him. And though we cannot difcover by natural light, to what manner or meafure of pofitive penalties our fins expofe us : Yet we have greateft reafon to expect and fear fome ter-. rible m.anifeflation of God's righteous difpieafure. If it be objefted againft all this, that the contrary is evi<. dent, from the difpenfations of Providence ; it being a con- (tant obfervation, that the moft impioufly wicked and profane are often in happy and flourifhing circumftances, and feem to be the darling favourites of Heaven, while the more holy and virtuous are under greateft afflidlions, and prefled with many calamities, as though they were the efpecial objedls of God's wrath : — I anfwer, this objedlion does nothing militate againft the awful confiderations before us, but rather confirms them ; for how dark and inexplicable foever the prefent difpenfations of Providence may be, God is a God of juftice ; and the Judge of all the earth will do right. Whence it is a natural con- clufion, from the prefent feeming inequality in God's deal- ings with us, that this life is not the place of rewards and puniih- 40 The Keafonablejiefs o/' CHRrsTIA^^ITY. punifhments ; but that there will be a future retribution^ wherein thefe crooked things will be made ftraight, and the fiouriihing prcfperitj of wicked men will appear to be but a preparation for taeir ruin, and a fatting for the (laughter. We raaj reafonablj conclude, that God will, firft of lafl-, difcover the juflice and equality of all his difpenfations. And fince this does not appear from the prefent face of providence, we / j-nay look for a future feafon, for the manifeftation of his jufl E-verlion to iin and finners, ar.d for the execution of his de- ferved wrath upon them. That we arc mr.de for a future Hate, will appear from the contemplation of our own natures : Whereby we may certain- ly find, that we have fpiritual and immaterial fubllances with- in us, (r.s I have fully demonllrated in a former difcourfe) and that our fouls being immaterial, mull be likewife incorrupti- ble, and naturally immortal ; made to furvive their earthly tabernacles, and to live and a£l v.-hen our bodies return to their duft. — Now, can it be imagined that God has made fo fuperior a creature as mar, endowed him ^vith a rational and immortal foul, and with fuch elevations of mind, only to aft a Ihort part in this world, and to juft propagate his kind, and then return to an eternal Hate of infeniibiiity and inactivity ? No furelj I thefe low and mean views are altogether unwor- thy of inliniie W^ifdom. It is therefore evident from the im- mortal nature of our fouls, and from the iliortnefs of cur cor.- tinuance in this v/orld, that we are here but in a Hate of pro- bation ; but candidates for another world, where we are like to meet with the rewards of our prefent behaviour, v hatever it be. And what will be the reward of that fin and impiety, which we are all chargeable with, we have already fecn. Thus we difcover our guilty miferable Hate by fin, that God is angry inrJij the ivicked every day, Pfal. vii. 1 1. And that there is deJiruBion to the ZL^icied, a?:d a Jircnge *urJJJ:n:cnt to the workers of iniquity. Job xxsi, 3. 6. It is certain that we are naturally help]ef3, and 'without Jirefigth or Hull, to recover ourfelves out of this plunge. W^e fee ourfelves in the pit, but cannot find the way out by our own power or wifdom. V/e have lamentable experi- ' ence, that our nature is polluted, and all our faculties depra- ved, that our pafiions rebel againH our reafon ; and that we I are / The Reafonablenefs o/" CHRISTIANITY. 41 9.re continually finning againft God, and provoking him to an- ger. But which way {hall we conquer our lulls, regulate our affedlions, and get reconciled to God ? Here reafon is nonplu- fed, and our beft rational enquiries fruitlefs, and in vain. Here let the deift trj his Ikill : Let him, without the aHifl- ance of revelation, draw up a perfedl fyftem of the laws of na- ture : Let him confult the means of reftoring our loft inno- cency ; and of keeping our affeftions and paflions, under the government of religion and reafon : Let him call in the help of all the philofophers of Greece and Rome, for his aflillance in this arduous undertaking : And, in the conclufion, he will have but his labour for his pains, and continue in the fame inextricable labyrinth. This is apparent from the fruitlefs pains of all the wifeft moral Heathen in this cafe ; who, though all fenfible of our pravity and mifery, could never find out the caufe nor cure. They have indeed, fome of them, given excellent moral rules, for the government and condu6t of human life. But then, thefe were all very defedlive in many elTential articles ; and their beft fyftems have countenanced and encouraged, even the grofleft and moll unnatural impieties. But what light have any, or all of them, given in the prefent enquiry ? What remedy have any of their fchools propofed for our mifery ? What means to reftore unto reafon the empire of the mind, and to reduce the exorbitancy of the paffions and appetites ? What way have they contrived to fliake off" our guilt, and to re-obtain the Divine favour ? Hie lahoVy hoc opus eji. Here they have run themfelves out of breath to no purpofe, while every fe£l have propofed a contrary, or different fcheme ; and all have left the difficulty as they found it. And had ail hu- man wifdom been collefted into one head, the cafe would have been the fame. For 'voe are all as an imclsan thing, and all our tigbteoiifnejjes are as filthy rags, and we do fade as a leaf ; and our iniquities like the wind, have taken us away, Ifa. Ixiv. 6. Having thus difcovered our miferj^ we may next confider the caufe of it, under this encuiry, Whence is it fo, that mankind is thus brought into a finful, miferable, and helplefs ftate ? To which I anfwer : I. We could not at firft come out of the hands of our holy Creator, in fuch a corrupt, polluted, and finful fl:ate. F Had 42 'ihe Reafanahlenefs ©/"CHRISTIANITY. Had God at firft created us in this Hate of defilement, he mufl have taken pleafure in our fin and pollution ; and where then would have been his holinefs ? Had he at firft made us with a natural neceffitj of being guilty and criminal, he muft have been the author, as well as punifher of our guilt ; and where then would have been his juilice ? Or had he been the origi- nal and neceflary caufe of our mifery, where would have been his goodnefs and mercy ? Therefore, to fiippofe God to bs the author of that neft of fin and uncleannefs, in our wicked hearts ; the caufe of our vile affections, ungovernable paflions, and exorbitant appetites ; and the fountain of all thefe poifon- ftreams ; is to attribute to him worfe than the worft of hu- man affections. It is implicitly to fay, that he made us on purpofe that he might delight himfelf in our mifery : Which fhocking blafphemy muft be far from every imagination. Whence it appears, that God rrade man upright, though we have fought out 7nany inventions^ Eccl. vii. 29. And hence, 1, The ftate that we find ourfelves in, makes the account of this matter, in the third of Cenefis, very probable. I fhall not now concern myfelf with that debate, whether this ftory be literally, or allegorically to be underftood : Be it which it will, it is a natural and rational fuppofition, that our firft parents, through the power of temptation, were guilty of difobedience againft God ; and thereby, both for themfelves and their pofterity, loft the innocence and happinefs of their firft flate. It appears very likely, from the confideration of our prefent degeneracy, that we are the branches of a corrupt ftock ; and the offspring of rebellious parents. And let thofe that quef- tion this account of our apoftafy, either affign fome more pro- bable caufe of it ; or for ever lie under the juft imputation of obftinacy and unreafonablenefs. Though we may meet with fome difiiculty, in reconciling the imputation of original fin, to the reCtoral holinefs and juf- tice of V od : Yet as much as may ferve to oar prefent pur- pofe, and clear up the confideration now before us, may be fet in a plain and eafy light. It is not difficult to fuppofe, that God ftiould punilh an ungrateful rebel with the lofs of all his original excellencies and perfedlions, botli of body and mind. And it is a natural and familiar fuppofition, that a degenerate ftock 'The Reafonabkmfs o/* Christianity. 43 ftock will have degenerate branches ; that the offspring will be like the parent ; and the ftreams partake of thfi nature and qualities of the fountain. Befides, God may jullly impute the fin of Adam unto hig progeny, by way of attainder ; as when a rebel among men forfeits his eflate and honours from himfelf, and his feed, to his offended fovereign. And this will be a more eafy fuppo- fal, if we confider thefe two things, (i.) That we were all feminally in our firfl parents, and in that fenfe partakers with them in their tranfgreffion. And, (2.) That they afted as our public reprefentatives, and therefore were to ftand or fall for us, as well as themfelves : Which being allowed, the diffi- culty vanilnes. And I fee nothing in the nature of the things that can make it incredible, that God as an abfolute fovereign fiiould conftitute Ajdam the moral, as he was the natural head of all his pofterity, to reprefent and a6l for them all, in what fee did. We do not efteem it a hardfhip in our temporal af- fairs, to be equally obliged by what our reprefentatives a£t in cur name an.d Head, as if they were our own perfonal actions » Nor Ihould we in the prefent cafe have thought it unjuft, to have partook of the blelTed fruits of Adam's obedience, had he fiood. What caufe then can we have to complain of the im- putation of his difobedience in this public charader ? After all, whether we can thoroughly reconcile this matter, to our own ways of thinking or not ; we cannot find a more probable reafon of our loft miferable circumftances, than that by one picw fin entered into the wgrld, and death hy fin^ as in K-om. v. I 2. But whatever be the caufe, we cannot doubt the malady. We have too fad experience of our mifery, to call that into queflion : And lince we fee the houfe on fire, it does not fo much concern us to anxioufly enquire by wliat means the flame was kindled, as to confult a method to extinguifh it. The improvement therefore, that I would make of this pro- pofition, is, Thaf it is of infinite importance for us, to confult fome way of obtaining a pardon of our fins, a far::i;fication of our natures, and a reconciliation unto God. Our ptcferit llate is not to be continued in. It is a dreadful condition co be God''s enemies, a fearful thing to fall into the hands of ibe living God, KvAivhitherfhallwefieeforhelpf- From what quarter F 2 Ihal 44 ^'^^ Reafonahknefs of Christianity. fliall we look for deliverance from the miferies we feel or fear ? Will the Pagan religion aiFord us relief ? We have al- ready heard, that the befl fchemes of their wifeft fageshave been utterly infufficient to this purpofe. And a thinking perfon will- hardly be perfuaded, that the worfliip of a herd of vile deities, with rites as vile and detefta- ble as the gods themfelves ; fhould be well-pleafing unto that eternal Majejiy, who will not give his glory unto another ; nor his praife unto graven images. Shall we then repair for help unto the Mahometan religion, and confult the Alcoran in our prefent diilrefs ? Alas, in vain I For no wife man can truft in fuch a rhapfody of nonfenfe and confufion, and in fuch a medley of inconfiftent, and abfurd doc- trines of religion and tyranny, twilled together, without fome better evidence of its Divine authority, than the bare word of the vuluptuous and ambitious author. Befides, That book makes no pretences to fhew a way how our fins can be pardoned, our natures renewed, and we re-in- flated into God's favour. Nor does it propofe any otl-v iiap- pinefs, than a fool's paradife of fenfual pleafures ; laoil uifa- greeable to a virtuous and rational mind. Whither Ihall we next go ? Shall we confult our oracles of wit, and feek fome rational I'chcme of religion and happinefs, from our modern pagans, the Deiils ? Tlicie libertm(>i can vainly boail of unprejudiced reufon and fcience, as though they %vere the men, and ivifdom mvj} die with them. They can put out the eyes of confcience, and bravely feoff at i evealed religion, as an idle dream, and the eirecl of a iViclancholy ima- gination, enthufiafm or prieftcraft. But which of them has ever pretended to propofe a method of our obtaining inward peace and purity, happinefs here, and falvatiou hereafter? Thus far our fearch has been vain and fruitlcfs. And muft we now yield the caufe, and fit down in defpair ? By no means I We are miferable indeed, if v.'e can find no end of our enqui- ries, no religion to truft in, no foundation to fix upon. Let us then examine the Chriftian religion, and fee if there be no more reafonable fatisfaftions to be found in that ; whe- ther that has made any adequate provifions for the recovery pi fallen man, and for fecuring our prefent and future hap- pinefs, And our entrance into this enquiry, does imme- diately *The Reafonahlenefs o/" Christianity. 45 diately bring us to the conilderaion of the fecond Propofi- tion. Prop. II. OLir Lord Jefus Chrifl did, in due time, die for the deliverance of linful man, out of his miferable and helplefs Hate. The glorious and eternal Son of God, beholding cur apellate and perifliing Hate, looked down v/ith Divine compaffion up- on a miferable world, deluged in fill and guilt, and undertook their ranfom. And that God might be jull, in the pardon and j unification of finners, he is become their Surety ; that foy bj his bearing the punifliment due to their fins, he might a- tone offended juftice ; and, bj his fponforial righteoufnefs, he might purchafe for them glory and happinefs. That this glorious Mediator might be qualified for this great undertaking ; he v/as the eternal God, that fo the dig- nity of his perfon might give fufficient merit to his obedience. And he likewife became man, like ourfelves, that fo he migbt be able to fufier the penalty due to our fins ; and that fatis- faftion might be given to juflice, by the fame nature that of- fended. He was moreover both God and man, that reprefent- ing both the parties at odds, he might mediate betvreen them. — And fince death^ in the largell fignification of the word, was the jufi and natural demerit of our fins, our almighty Saviour has, for our fakes, and in our Head, encountered this l:mg of terrors, in his mofl: terrible appearance, in all his pomp, with^ all his darts and poifon. Thus hath he tajied death for every man ; and redeemed us unto God ivith his own blood. This is fummarily the meaning of the words of our text, and of the propofitiou before us. And if this do£trine be true, it reflefts a glorious light into our dark minds, plucks us out of the jav/s of defpair, and propofes a happy means of life and peace. It is therefore well v/orth our v»'hile to diftinftly con- * fider the verity of the Chriftian inftitution ; and fee whether ^ its precious and comfortable doilrines may be confided in. That I may aflift you in this enquiry, I fl^all, at prefent, on-- ly offer you fome ftrong probabilities on the fide of Chriftia- nity ; and then (if God permit), in fome future difcourfes to that purpofe, offer you fall^ plain, and ungainfayable evidence of thefe bleffed trutlis. The n6 T^e Reafonahlenefs of CHRISTIANITY. The flrong probabilities, that I would now take notice of, may be propofed under thefe two confiderations : I. That the Chriftian revelation, if true, is every way wor- thy of God. II. That it every way anfwers the miferable pircumftances of fallen man. I am firft then to confider, that the Chriftian revelation is every way worthy of God. Tliis confideration, if fully purfued, might difcover to us, how all the divine attributes an4 perfections moft glorioufly I'armonize, and fliine forth with brighteft luftre, in this way of cur falvatioa by Jefus Chrift. But the time before us v^^ill allow only fome very brief hints upon this fubjecl : However, I 'vould willingly fay enough to eftablifli you in the prefent truth ; and afiill your contemplations upon this delightfu| viheme. This way of falvation appears worthy of God, in that here- in v/as a glorious maniftiiation, and illuflration of infinite goodnefs, mercy and love. An eternity is fhort enough to ad- mire, adore, and praife the furpriling wonders of redeeming love : For if w^ conlider the obje6ts of this mercy, poor apo- ftate rebels ; there could be no motive but Divine compaffion, for inercy to take place of juftice, in the deliverance of fuch criminals from deferved wrath. If we confider the freenefs of this love, not only without any obligation, or poffibility of retaliation from us, but againil higheft provocaricns to the contrary ; it will appear infirxitc, like the glorious Fountain of it. If we confider the nature of that falvation thus procu- red for us, that it contains not only a freedom from fin and. guilt, but a title to God's favour, and lo aii eternal ftate of glory and happinefs : We may, with jull admiration, cry out. What is man that thou art thus numlful of him ? But if we confider the Author and price of this falvation, that God has fo loved the world, as to gtznian car- nage and captivity. From this ufe of the word fulfilled, our modern infidels have, unreafonably enough, taken occafion of infult and tri- umph ; thence infinuating the weaknefs or unfaithfulnefs of the evangelical hiftorians. But a due confideration of the cafe will difcover more of fpleen, than argument, in thefe ir- religious fleers. Was there any thing more common among the moft famous Greek orators, than to adorn their difcourfes With flowers taken from Homer, Hefiod, Euripides, or other of their poets, when they never intended, nor could their au- ditors underftand any more, than a bare accommodation of the citation to the matter treated of? Or is there any thing more common among ourfelves, than to cite fcriptures in this allufive manner, which have no direft or immediate reference to the fubj e(3:-matter of the difcourfe ? To exemplify this, it is confonant to the received modes of fpeaking, to call thefe unbelieving gentlemen, mocking lihmaelites, or infulting E- domites ; although thofe fcriptures. Gen xxi. 9. and Pfal. cxxxvii. 7. which are fulfilled in them, did not originally and primarily refer to Hobbs, Blount. Collins, or any of their ad- mirers. And I muft tell them that continue in their infidelity, after $6 ^the Reafojiahlenefs ©/"ChrisTIAHITT. after fuch full and clear evidences of the truth of Chrifliarii- ty, as have been from time to time offered them ; that there is fulfilled in them, what was fpoken by the prophet Jere- miah, chap. V. ver. 21. that thej are a foolijh people, a?:d without under/landing, which hwoe eyes aiidjee not, which hiroe ears and hear not. Though I do not think the prophet had them in view when he fpoke thofe words. 1. A prophecy is more flriftly and properly fulfilled, when a prediction, according to its direft me-aning, and primary de- ^\^ and intention, meets with an exacl and full accomplifa- ment. And, 3. A prophecy may be faid to be fulfilled, when it has a double accomplilliment ; and is completed both in the type and antitype, in the fign, and the thing thereby fignified. It has been indeed queftioned by very learned and judicious men, whether any prophecies may, in fcridlnefs of fpeech, be faid to have fuch a double reference : They rather fuppofc, that thofe prophecies that have been fo underftood, do look unto Chrift, and him only : But then it mud be acknowledg- ed, that there is a fudden tranfi'cion, from fome other perfon or thing, unto the Meffiah : And that two different events are predicted, in the fame continued difcourfe. Thus was that prophecy in 2 Sam. vii. 12, 16. fulfilled, both in So- lomon, and in one greater than Solomon. The promife to David in ver. 12, That "when his days were fulfilled, and ]ie *' {hould deep with his fathers ; God would fct up his feed " after him, that fhould proceed out of his bov.-els ; and e- ** fiabliili his kingdom:" this was literally verified in Solomon: But then the promife in the i6th verfe. That " his houfe *■* and kingdom Ihall be edabliiTied for ever, and that his throne " fhould be eftabliilied for ever ;" though it might firll refer to, could not ultimately terminate in Solomon ; but pointed to a more liable and durable reign than his, even to an everlaft- ing dominion which fhall not pafs away; andtoa kingdom which fhali not be deftroyed. Jn this fenfe the Pfalmift underllauds this promife, in Pfal. Ixxxix. 7,6, 37. His Jeed Jljall endure for ever, and his throne as the fun before me. It f mil be efiahlif}:ed for ever as the moov, and ai a faithful witnefs in heaiycn. And, agreeably, from this prophecy, the tradition univerfaily ob- tained among the Jev/s, that the Meffiah muft be the fon of I David. The Reafonahlenefs of CHRISTIANITY". j 7 David. Which intei'pretation We fee juftified by the e- vent. Biu I do not deiign to infill upon this head, iliy prefent pur- poie leading me to confider the accomplifh,ment of prophecy, onlj in the fecond and flrongeft fenfe. In order to whiehj I proceed to obferve, III. That there were prophecies of onr Lord Jeftis Chrill in the Old Teflament, which are ftridlj, literallj, and exactly fulfilled. The time before us will not allow, that I lliould enter into a diftinft confideration of the multiplied prophecies of th« Meffiah, every where found in the Old Teftaraent ; and Ihew how they are verified in Chrift. I ihall therefore only con- fider four or five of thofe, that exaftly point out the time of our Lord's comings and then jufl; take a curfory view of fome of thofe predidtions, that defcribe the circurcifiances of his ap- pearing^ I begin with the blelfing of dvjxng Jacob to his fon Jadah, Gen., xlix. 10. The fceptre Jhall not depart from 'Judah, nor a lawgi'Ber from between his fcet^ until Shihh corns ; and unto him JJjall the gathering of the people he. It is generally allowed;, even by the Jews thenifelves, tha.t by Shiloh here, js meant the Melfiah : And thus their three Targums expound it '"*. But there is not fuch a joint agreement among interpreters^ in the meaning of the v/ord fchehet or fceptre. The modern. Jews, in defpight to Chrift, do perverfely underfi:and it a rod of corfe£tion. B-ut this is to do utmoll violence to the whole fcope of the context, which every way gives Judah the prefe- rence above tt.e other tribes \ and does not mark him out for fpeeial corredion. And it equally militates againd the event, v/hich fiiews us, that Judah has not drunk fo deep of God's fierce dilpleafure, as the othet tribes; whofe name and re* membrarice are long fince blotted out from under heaven.—* Esfides, it is eviden,t, that an emblem of dominion and govern- meut is hereby defigned, from the following claufe, nor a la%v^ a-iver from betvceen his feet : For how, I pray, does a ftate of correction, debafenient, asd aMidion, Gcaftitute thecu-alegi- ilaturs ? K But * The Jerufalenx Targum, that of Jonathan, and' Onk-elos. 58 The Reafonablenefs o/* Christianity, But leaving thefe Rabbinical dreams and dotages ; I mufi take leave to obferve, that the generality of interpreters, haver (I think) miftaken the meaning of this word, fuppofing, from the ufe of a fceptre in our times, that it muO; implj aa enfign of royal or imperial power ; and thence underiland the pro- phecy, that a kingly dominion ihould remain in the hands of Judah, until the coming of Chrifi:. But there are fuch objec- tions in the way of this interpretation, that T cannot come in- to it : particularly, it fecms very inaccurate, to fpeak of the fceptre's departing from him who never had it. Judah at this time had no kingly power, and therefore could not lofe it. And the kingdom was fo far from continuing in that tribe, from the time of the prophecy until the coming of Chrifi:, that there was no royal authority in any of the tribe, for much the greatefl part of the time : It commenced in David, and ended in Zedekiah. It not only ceafed, but periflied at the Babylonilh captivity. For though there was a regal authori- ty, after their return from Babylon, exercifed by the Macca- bees and Herod ; yet the former were of the tribe of Levi, and the latter was an Idumean, and none of them of Judah's pof- terity. I therefore chufe, with Mr Mede, to underfland the word fceptre to fignify, " not kingly dominion only ; but any power *' or majefty of government, under v? hat form or name foever; ** whereof a rod or ftaff was anciently the enlign. Whence *' every tribe is called fchehct (the word here ufed) as being ** united together under one llafF, or power of government. *'' The meaning, therefore, is not, that Judah fliall never ceafe *' from having a king, or being a kingdom 5 but that it fhould *' not ceafe from being a flate, a body politic, or common- ** wealth, having a power of government or jurifdidlion with- *' in itfelf, until MelTiah come." Thus Mr Mede. In favour of whofe conftrudion of this word/chebet ..ox fceptre y it is re- markable, that the word is not only frequently ufed for tribe, and particularly applied to every of the tribes of Ifrael, Numb. xiii. thereby not obfcurely intimating, that it was fuch an enfign of government as pertained to each of the tribes : But it is alfo ufed in the fenfe I contend for, in this very con- text. Thus, verfe 26th, Dan fJjall judge his people, as one of the tribes (or fceptres) of IJrael, From which ufc of the word in fhe Reafonablenefs q/' CHRISTIANITY. 59 Vhe i6th verfe, it appears plain to me, that not only Dan, but eacli of the other patriarchs, then had the fceptre of j udgment in their hands. And I cannot fee that their was any other fcep- tre promlfed to Judah in the : oth, than to Dan in the 1 6th vcrfe of this chapter. The diffttrence between them conftrLed not in the formal nature of their government or dominion; but in the duration or continuance of it. Thej each had, according to this prophecy, their princes, rulers, judges, or heads of their tribes, for a long time after, even until the captivity of the ten tribes, when Dan loft his fceptre. Now, if this interpretation be allowed me (as I cannot fee why it fhould not) it is obvious to every eye, that this fa- mous prophecy has had a iitqrai, full, and perfpicuous accom- plifliment. The fceptre never departed from Judah, until the coming of Chrift. Even in the time of the Babyloniiii cap- tivity, they yet had their lawgivers from between their feet ; tliey being indulged the ufe of their own laws, when removed from their own land, as appears from Efther iii. 8. And Haman /aid imto Ahafueriis, there is a certain people Jcattered abroad^ and difperfed among the people, in all the pro'vinces of thy kingdom ; ^nd their laws are diverfe from all people, neither keep they the king''s laws. But how foon after the incarnation of our bleffed Saviour, did Judah lofe all aiithority ; both their civil and ecclefiaftical flate being utterly fubverted ! And they, inftead of fwayinga l^reptre, are become an ailonifhment, a hiffing, and perpetual, defolations. And are not we ourfelves, as well as the other Chriftian nations, a happy evidence of the gathering the people unto this predicted Shiloh, according to the prophecy before us ? Thus we have blazing evidence, that the patriarch Jacob did forefee Chrift's day, and foretel both the time and con- faquence of his appearing in the world : And that this predic- tion is punctually and exadtly verified in our glorious Savi- our. I ftiall now proceed to the conildcration of another prophe- cy, which likewife precifely . points out the time of the Ptlef- fiah's manifeftation : It is that in Dan. ix, 24, 25, 26 Seven- ty weeks are determined upon thy people, and upon thy holy city ; to finijh tranfgrejjion, and to make an end offin-j and to make re- H 2 conciliation 6o ^he Reafonablemfs o/" CtfRisTiAKi'ry. conciliation for iniquity ^ and to bring i?i ezicrl.:Jiing rightsoujucfs .^ and to feal up the vifs-on and prophecy , and to anoint the Moji Holy Know therefor^, and underftaiid, that from the going forth of the comman dement to rejiore and to huild 'Jerufalcrn^ nn-- to MeJJIah the Prifice, JJjall he /even iveeks and threefcore and two zvceks. '[the Jlreets foall be built again and the walls, even in troublous times. And after threefcore and two weeks, fl?all Irlefjiah he cut off ; but not for hivfclf. And the people of the pri?ice thatfball come, fhall defiroy the city and fanBuary ; atid the e?td thereof fjjall be with a flood ; and unto the end of the war, defolations are determined. Here is a plain prediclion, that within the fpace of feventy prophetical weeks, or weeks cf years, (that is 490 year?, as the Jewifli Rabbins thenifelves expound it) the great things determined upon tlie Jewifli people and the holj Citv, fhov.ld be accomplifhed, tranfgreffion finiilied, reconciliation made for iniquity, everlalling rightecufnefs brought in, the vifion and prophecy fealcd up, and the Mod Holy anointed. And with- in feven weeks and lixty-two weeks (that is 483 years) after the going forth of the commandment to reflore and to build Jerufalem, the Melllah fliould appear, and be cut off; but not for himfelf : and that after his death, the city and fanctuary fliould be dellroyed, and the people given iip to defolations. Now every one fcilled in chronology, may fee a rnofl exa£l accomplifnment of this prophecy. Though Vv^e have not fo plain and exprefs direction, when to begin the feventy weeks, or 490 years ; v/ithin which term, all thofe tranfa6lions relating to the Meffiah were to be accompliflied : We are plainly told, that the fixty-nine weeks, or 483 years, were to commence with the going forth of the commandment to reltore, or to build Jerufalem ; and to termi- nate at the excilion, or death of the Meffiah. Let us then be- gin this reckoning on the twentiethyear of Artaxerxes Longi- maniis (the date of the decree for building Jerufalem, as ap- pears from Neh. ii. i.) and it will end on the tiiirty third year after Chrift, the year of his death. Thus exactly did the e- vent anfwer the prophecy, as to the time of his manifefta- tion and crucifixion. And were not the predi£led confc- quences of his coming, alfo mofl exaclly fulfilled ? Did not the Romans, the future people cf this prince (as the *6th verfe misht ^e Reafonahhnefs <5,^CiiRrsTiAK-lTr. 6i mi^lit be tranflated) deftroy the city and fanftuary; and bring the determined flocxi of war and defolations on the Jevv-iib ilate ? Never did face anfvver more e::a£lly to face in a glafs, than this prophecy and its accompiifiiment in our Lord Jefus Chviil anfwer one anotjier ; that to refufe our aflent to this glaring evidence, is not only ilupidity, but obllinate blindnefs. — Evea a Pagan Porphyry was long fiiice fo confounded with this pro- phecy, that he could, with all his learning and and craft, find no other anfwer, but that it was fpurious, and of a later date. Another prophecy, which evidently foretels the time of our Saviour's appearing, may be found in Hag. ii. 7, 9. And 1 ivilljhake all natiofis ; and the deftre of all nations JJjall come ; and I will Jill this hoiife ■with glory, faith the Lord of Hofls, 'The glory of this latter houfe fhiiU he greater than of the for- mer, faith the Lord of Hofs ; and in this place will I give peace, faith the Lord ofHoJis. Thefe words confift of a threefold pre- diftion, (i) The convuliions and confiiiiong that all nations were to be exercifed with, (c^ The appearance of the defire of all nations in the temple then building, whereby it fhould exceed the former temple in glory. And, (3} The peace that HiOuld be confequent upon the manifeftatioa of the Prince of Peace. Now as to the firft, none acquainted, with hiflory, is ignorant of the bright accomplifhrnent of it, by the ravages and devaflations made in the world, by Alexander and his followers ; by the perpetual bloody wars and defolatioils, con- tinued in the four kingdoms, that lucceeded to, and i^ood up in the place of the great hoi^n of that rough goat ; and by the Romans, whofe conquering fvford at lall broiight them all in- to fubje£lion. — And then, how foon after the end of this concuilion of the nations, did the defire of all nations come into the temple ; and by his facred prefence, make that houfe more glorious than the former, though it was in every thing elfe inferior to it ! And as to the lad of thefe predi6iions, how exaftly was it fulfilled, in the peaceable reign of Auguftus, wherein all nations feemed to have forget their former fierce- nefs and rage, as well as the ufe of their military armour ! Thus we are irrefifcibly conllrained to acknowledge the ac-- compHihraent of this prophecy, in our Lord Jefus Chrift, by his ^'2 The Rcajcnahlenefs q/ CHRISTIANITY. Ills comiiig at the very time here foretold, immediately after the fiiaking of all nations, during the continuance of the fc- cond temple ; and in that remarkable time of univerfal peace. A fourth famous predi£lion of tiie time of cur Lord's incar- nation, is that in Mai. iii. i. Beheld^ I "d: ill fend my mejfen- ger, mid he jIjuU prepare the nx'sy before vie : A?id the Lord, nvhom ye feekfjtjall fnddenJy come to his temple ; even the Mef- fenger of the co'vcnnnt %vho??i ye delight in : Behold, he J ball come, faith the Lord of Hofu. That this prophecy did relate to the Meffiah, is clearly manifeil by the titles and epithets here given him, I'he Lord whom ye feek ; the Meffenger of the CG've?ia7it, ivhom ye delight in. And tliat it was fulfilled in our Lord Jefus Chrill, is equally, manifeft, by his appearing in the temple, before the deflruftion of it, fuddenly after the meilenger, viz. John Eaptift, v/as fent to prepare his way, by baptizing, preaching repentance, and warning tl^e people to believe in him that fnould come after him. But this is fo plain that I need not infill upon it. I might her? have alfo urged Nebuchadnezzar's dream, in -Dan. ii. 31, — 4*^. as a prophetical indication of the time of the Meffiah's appearing. By which is foretold, that after the expiration of the third, and during the fubiifling of the fourth jucnarchy, a ftone fhould be cut out of the mountain without hands, that fliould break the fourth or Roman m.onarchy to pieces, and become a great mountain, that fnall nil the whole earth ; or as the prophet expounds it, a kingdom thatfjjall 7ie- ver be moved. — The exaft verification of which prophecy is too obvious, to efcape the notice of any obferver. None that lias but dipt in the Roman hiHory can be ignorant, that our Lord did appear in the height and glory of that empire ; that after his advent, the fourth monarchy did gradually moulder away, until it was utterly fubverted, by the inundation of the Goths and Vandals ; and that this fione, againft ail oppo- fitlon from that kingdom of iron, lias grown to a great moun- tain ; and will (as we may furely conclude from this prophe- cy) in his own time, fill the whole earth. But the time be- fore us will not aliovv^ mc to particularly infill upon thefe thins;s. Before I proceed to the confideration of other prophecies of cur blefled Saviour, I would here take liberty to obfcrve, that not ^e Reafonahknefs q/" Christianity. ^■^ hot only the Jews, but all the neighbouring nations, did, about the time of Chrift's coming, entertain railed expeilations of fome glorious monarch, that fhould bring great revolutions upon the world. And from whence fliould they derive thefe notions ; or whence form thefe expectations, but from thefe cited prophecies ? — If it be alledged, that they might find thefe prediilions in the books of the Sybiils, the fuppofal adds force to our argument : For if thefe were really diftindl prophecies, their accomplifliment in the perfon of our Lord Jefus Chrift, is additional evidence to his Divine million. But if thefe Sy- billine prophecies were (as they are thought by very learned men to be) *' a Jev^^iili compoiition, defigned to prorogate the belief of the Meiiiah, and to prepare the v/ay for his recep-^ tion by the Gentiles ; and called Syhilline, only from a He- brew or Chaldee word (>f the fame found, which lignifies to prophefy *." This convinces us that thefe Divine oracles un- der coniideration, were underllood by the Jews before ChriH, not only to refer to the MeiTiah, but to point out the very time of his manifeftation. That there were fuch expeftations among the nations, a- bout the time of our Lord's incarnation, is fet in a clear light by many learned writers, particularly by the bifliop of Co- ventry and Litchfield, f " No fooner (fays he), was the king- *' dom of the Seleucides (one of the remaining branches of " Daniel's third kingdom), extinguiflied by Pompey, in the *' perfon of Antiochus Aiiaticus ; but the Jev/s every where ** lifted up their heads, as if they faw the lign of their re- *' demption in the dawnings of the fourth monarchy. Then ** rumours went about, no body knew how, (though indeed *' originally from the Jews), that nature vvas in pangs to bring " forth a king for the Roman people. At which the fright- *' ened fenate decreed the ftrangling of every child that ihould " be born within that year; but, their vain hopes of having ** that king in their own family, fpoiled the execution of the ** decree ; and fo AuguHus was fuffered to live, Then Len- " tulus, thinking this to be the fatal year of the R.oman go- '' vernment, * See Bp. of Coventry and Lltchneld's Defence of. Chrif, p. lo, ii. \ Def. of Chrif. p. 114, 125. I have not that book by me, and the Ihort notes I took out of it vt'i'en \ read it, will not enable me to acquaint the rea- der from what authors he took this piece of hiltory; I muft therefore refir him to the book itftlfj for fatisfsiflion. 64 52',? Reafonaibkmjs o/* ChristianhY. " vernment, and that he might be the man intended for the - *' new empire, became principal in Cataline's confpiracy." Thus he. To which I may adJ, that Jofephus, in a bafefervile flattery to the emperor Vefpalian, applies thefe prophecies to him, and fays, " That which chiefly excited the Jews to war, was " an ambiguous prophecy found in the f?.cred books j that at " tl;at time, feme one within their country Ihoukl arife, "' that fliould obtain the empire of the whole world *." And Tacitus f and Suetonius :|; two Roman hiftorlans report, that it was contained in the ancient booksof the priefts, (ac- cording to one), or in the fates, (according to the other), that one from Judea fliould at that time, (the time of Vefpafian), obtain the dominion. Much more might be added, to fliev." the common expeilation of the Meffiah, about the time of Chrill's coming, both by the Jews, and alfo by the Gentiles now made acquainted with the fcriptures, by the Greek traa- flation of them. But it is time I ikould return to the conflderation of fome other prophecies, that predift the circumflances and confe- quents of our Lord's appearing. It was foratold, that the MeJJiah JhouM he born of a mrgin, Ifa. vii. 14. In the tcion of Bethlehem , Mich. v. 2. That he fhould refide in Galilee; and particularly in Zchulon aiid Nephtali, Ifa. ix. i. That he llioukl enter Jerufalem upon an afs, and a colt the foal of an afs^ Zech. ix. 9. That by his Hiiraculous operations, the eyes of the blind fhould be Qpe?ied^ and the ears of the deaf u>flQppedy the lame refored to the ufe of their hmhsy and the dumb to their fpeech, as Ifa. xxxv. 5, 6. That h« fhould appear in low, mean, and aiTli^led circumflan- ces ; be defpifcd and rejeBsd of the feivs, be a man f)f forrovas and acquainted with grief Ifa. liii. 2, 3. That he Ihould final- ly be cut offy but not for himfelf Dan. ix. 26. And the parti- cular circumftances of his death, with the opprobry and igno- miny that attended it, were likewife foretold by the prophets. And I need not tell you from the evangelical hiftorians, how all thefe circumflances of his life, and death, were exactly fulfilled in our Lord Chrilt. I And * De Bdh Judaic. Lib- vli. Cao. i v f Hill- Cap. ij- t la Vdpalian. Cap. 4. 'fjje Reafonabknefs o/" Christianity. 65 And as to the confequents of the Mefllah's coming, it was prophefied, that after his death, the Jewijh facrifices and obla- tions Jhould ceafe, their holy city and fauBuary he dejiroyed ; and they made defolate, Dan. ix. 26, 27. That he JJjould brmg forth judgment to tlie Gentiles, who JJjould come to his light, and fee his righteoufnefs and glory, Ifa. xlii. t. and Ix. 3. and Ixil. 2. Which were fo viiiblj accompliihed, in cutting off the na- tural branches of the olive-tree, and graffing the Gentiles in- to the fame ftock ; that it mull be wilful blindnefs, not to fee it. I might largely infill upon this fubje6l, and iliew yoix, that there is fcarce any paflage of the birth, life, fufferings, death, refurredion, afcenfion, or glory of our Saviour ; or fcarce a- ny circumllance of the Itate of his kingdom here in the world; but what are particularly prophefied of in the Old Tellamento But the time will not allow, nor does the cafe require, that I Ihould enlarge upon this head. I therefore proceed to confi- de r, IV. That the accomplifhment of thefe prophecies is a fure evidence, that Jefus ChriH is the Meffiah. I confefs indeed, that the accomplifliment of fome fingle prophecies in our Lord Jefus Chrift, is not convincing proof, that he was necelTarily the perfon predi£led, and pointed out hj them. There were (for example) many others, befide Je- fus of Nazareth in Judea, before the fceptre departed from, Judah, who defcended from the tribe of Judah, from the loins of Abraham and David, were born at Bethlehem, at the fame time that the Meffiah was to be expefled, ii?c. But then, the united accomplifhment of all thefe prophecies in onr blefled Lord, renders the evidence clear and incontellable, that the charafters of the Mefilah, in the prophets, belonged to him, and him only. There was none but he, that with any colour could claim the characters of defcending from Abraham, from Judah, and David; of appearing jufl 483 years after the de- cree for building and reftoring Jerufalem ; of being born of a virgin, in the town of Bethlehem ; of vv^orking fo many mi- racles ; of dying and rifing again ; of fetting up a fpiritual kingdom, whereunto the Gentiles iliould be fubjefted ; .And all the many other prophetic defcriptions of his perfon and government, too many to be here dinllindlly enumerated j I which 66 The ReaJo7iabIeneJs o/" CHRISTIANITY. which all agreed to our Lord Jefus, and therefore (as I obfer- vedj, prove him to be the Meffiah. This will plainly appear, if we confider, I. That the accomplifhment of thefe prophecies is a clear, and certain indication of their divine original. Finite underftandings can have no means of foreknowledge, but either conjedlural, from the nature and reafon of things ; or by infpiration from him, who has all things prefent and to come in his omnifcient eye. By one of thefe means therefore all the events we have been conlidering, mull have been fore- told ; or elfe they were all a juggle and impoflure. Mere coje£lure they could not be ; for what refemblance could be found, in all the face of nature, of an incarnate God ; or what even obfcureft hints of the time, manner, and confequences of his manifellation ? Nor could they have been an impollure ; for if fo, they could not be juflified by the event. We fee them fulfilled ; and thence are afcertained that they were pro- phetically foretold. We fee that God hiinfelf acknowledges the prophecy, by its completion ; which he would not have done, in juftification of moil audacious and impudent decei- vers. The confequence therefore jrrefiftably forces itfelf up- on us, that thefe were the oracles of God. It is a jull chal- lenge, and reafonable argument, in !fa. xli. 22, 2j. Let them iring forth andjhevo us what JJjall happe?i. Let the?nj]jew the' former things what they he, that we may confder them ; and know the latter end of thetn : or declare its things for to come. Shew the things that are to come hereafter, that we may hioxo that ye are gods. I know of but one objeftion that can with any colour be offered againft this arguing ; which is, that diabolical predic- tions have often been fulfilled, as appears by the ancient ora- <;les of the heathen, fo frequently coiifulted ; and fo frequent- ly verified by the event. In anfwer to which, I need not in- fill upon the craft and collufioni ufed in thufe oracles ; or the dark and doubtful meanings, in which they were ufually de- livered, feldom to be underftood, but by the iiTue. But I al- low it to be poffible, (as the fcripture alfo fuppofes it), Deut. xiii. I, 2, 3. that uiod may, for the trial or punifhment of a people, let the devil into an acquaintance with fome of his fu- ture pprpofgs. But theij God is the author, though the de. vU T1je Reafonahlenefs q/" CHRlSTlANlxrr 67 rjl "be the communicator of thefe prophecies. God only re- veals the event, though an accurfed Balaam be the prophet. He, who' adjufts all future things in his own breait, and whofe fovereign pleafure and purpofe make them poffible, can only fbrefee what, how, or when thej Ihall be. To afcribe a foreknowledge of future contingencies to the devil, is to place him in God's throne_, and to give him the glory of the Divine perfe6lions. But I proceed to confider, 7. That it is hence neceflary, that all the charadlers of Chrifl in the Divine prophecies are true, fince God can nei- ther deceive, nor be deceived. The accomplifhment of thefe prophecies difcovers their glo- rious Author ; the author, their neceffary truth and faithful- nefs. If they are of Divine original, they have a Divine ve- racity ; and can no more be chargeable with falfliood, or mif- take in any inftance, than God can deny or contradi6l him- felf. Thus have we ftrongeft and mofl ianqueflionable alTurance from the holy prophets, that our Lord Jefus Chrift^ whom they have forefeen, and of whom they have fo particularly foiretold, is the Wonderful Counfellory the Mighty God, the E- verlajiing Father, the Prince of Peace ; that he is God's own So7i ; and the man that is his Fellow : that he is Immanuel God with us, the Lord our right eoufnefs ; a7id the falvation of the ends of the earth : And in a word, that all things are fulfilled that were written in the Law of M.ofes, in the Prophets, and in the Pfalms concerning him,'* I am aware that Porphyry's ancient obje£lion may be ur- ged againft all this, that thefe prophecies were all written fince the event ; and fo are indeed rather hiilories of what is pafl, than predidlions of things to come. But this Is abfolute- ly impoffible, the facred books having been kept in the hands of the bittereft enemies of Ghrillianity, (the Jews I mean) whofe malice againft Chrlft would not have allowed them^ (had they been capable), to have confplred in fuch a forgery and interpolation. Can It he imagined^ that they would have devifed thefe piophecieson purpofe to have brought a perpetual Infamy upon themfelves ? Could they thus frame weapons againft their religion, and ftudy the confulion of their own faces ! — I 2 Befides 58 ^he Reafonahknefs o/" CHRISTIANITY, Befides, if they had been willing, they could net have been a- ble thus to have impofed upon the world. Had it been pof- iible that all the Jews in the world, in their moft diftant dif- perfien^, ihould have, to a man, combined in this undertaking;. had they corrupted all their bibles ; and not left one copy to detedl the fraud, (-^yhich is unreafonable enough to fuppefe), this bleffed book was in the hands of m altitudes befide them ; and every where difperfed among the Gentiles, efpecially in the Greek tranflation of it ; who mufl alfo have been in the con- fpiracy, if any fuch thing had been done. In a word, the world mull have confpired in this curfed impofture; and no co- py of the Bible be left to bewray the villany ; nor any man know how, why, or when it was done. But it is time we proceed to fome improvement of the doflrine. And, I. We hence learn, that as the foregoing prophecies of the MefFiah are, by their accompliihment in our Lord Jefus Chrift, a teftimony from heaven that he is the predicted Saviour of the world ; fo likewife is the completion of his own predic- tions, an attellation unto and confirmation of his heavenly million. The Meffiah was foretold to be a Prophet like unto Mofes, whom %ve Jhotdd hear in all things^ Deut. xviii. 15. And our bleffed Jefus has jullified his claim to that charadler, by his many prophecies of future things, which have been fo punftually verified. He not only difcovered the mofl fecret thoughts of mens hearts ; and foretold the treafon of Judas,, while confined to his own breaft, and perhaps before it was conceived in his mind : But alfo, particularly fore-fliewed his own death, with the manner and circumilances of it, the time of his continuance in the grave, his refurre(3;ion, and glorious afcenfion. He promifed- to the apoftles and others the gifts of the Holy Ghoft ■■, with his miraculous powers and opera- tions. He prediiSled the deftru6lion of Jerufalem, and the ut- ter abolition of the temple, vvith the preludes of that amazing defolation. And I need ilot be particular in ihewing you the exadt accomplilliment of all thefe prophecies ; nor have I time to confider the many prophecies in the New Tefta- ment, profeffedly received from him, and fpoken in his name. I fhall therefore feletl one only from among them the ve- rificatioa whereof is at this time vilible to all the world : The predi^ion ^he ReaJonaUenefs ©/"CHRISTIANITY. (Sgj predidlion of antichrill I mean ; the time of whofe coming was foretold to be upon the downfal of the Roman empire, when that could no longer let, or reftrain his tyranny, 2 Thef. ii. 7. The manner of his coming was to be with pride and arrogance, exalting himfelf above all that is called God, and •worjhipped ; and yet under the guife of a minifter of religion, fitting in the temple of God, and there flrengthening his inte- reft by all power, andfigns, and lying wonders, 2 Thef. ii. 4, II. The place of his reiidence was to be in 2l great city, built ^x^Q\^. feven mountains ,• that is, in the city of Rome, which on- ly anfwers this defcription. Rev. xvii. 9, 18. His reign was to be tyrannical, with horrible perfecution of the faints. Rev. xiii. 7, and elfewhere. Now, who can help but fee an exa£t accomplilhment of thefe, and many other charafters of anti- chrift, in the Pope and Roman papacy ; and thereby a full evi- dence of our Saviour's omnifcience, in foretelling thefe events ? II. Hence are we inftrufted in the Divine authority of the facred fcriptures. The fplrit of prophecy, which every where appears in them, mull neceiTarily be the Spirit of God ; who only (as we have heard) can be the Author of a true prophecy. The Old Tellament has this attefhation to Its verity and Di- vine original, it being throughout a continued feries of ac- compliihed prophecy. A great part of that bleffed book con- lifts, either of more dire£l, clear, and exprefs, or more dark and allulive predictions, of the hope of Ifrael, and falvation by Chrift. Befides the more explicit prophecies of this great falvation, interfperfed through almoft every book of the Old Tefta- ment ; what were all the typical perfons, the typical aftions and ordinances ; and what the whole Mofaic inftitution, with the Levitical priefthood, rites and ceremonies ; and efpacially their facriiices, and bloody oblations ; but types and-fhadows of our bleffed Saviour, to keep alive their faith, hope, and delire of his falvation, before his coming ? There are indeed fome hiftorical parts, of this holy book, not properly prophe- tical : But thefe have alfo their reference unto Chrift, and not only reprefent God's care, guidance, and government of his Church ; but alfo fhew us his faithfulnefs in fecuring the promifed Seed, in the proinifed line j and in preferving the tribes yd 7^^ ReafonabteneCs q/" Christianity.' tribes entire, that our Lord's defcent might be, as was promi- fed, from the loins of Abraham, the tribe of Judah, and the family of David. Thus was a great part of the Old Tellament an index, to point out the perfon of Chrift, with the time, manner, &nA^ and confequences of his manifeftation. And the full and bright accomplilhment of all thefe things, is not only a verifi- cation of the promifes and prophecies ; but a declaration from Heaven, that \\\q.{^ fcriptures iv ere given by infpiration of God. I might here alfo, as a further evidence that the Old Fefta- ment is indeed the word of God, confider the many other pro- phecies that had no fpecial reference unto Chrift. Such were the particular predictions of the vaftly numerous pofterity of Abraham ; of the children of Ifrael's fojourning in Egypt ; of the time of their continuance and ftate of bondage there ; of their deliverance, return to Canaan, utter extirpating the in- habitants ; and their fiourifhing circumftances during their o- bedience in that happy land. —Such likewife were the predic- tions of the ten tribes deftruftion ; of the Babylonifh captivi- ty, with the term of its duration ; of the circumftances of the Jews after their return, and of their defolation and difperfion, for their rejefting of Chrift. ---And fuch alfo v/ere the niime- rous prophecies relating to particular perfons, kingdoms, or countries ; as well as the prophetical defcription of the four fucceffive monarchies ; and of the ftate of the world, during the continuance of each of them, and after the fubverfion of them all. There are, as you all know, innumerable accom- pliftied prophecies of this kind, every w^here in the Old fef- taraent, and therein innumerable evidences, that thofe holy books were the di£lates of God himfelf. The New Teftament has likewife, from hence, fureft con- firmation of its truth and divinity ; not only by the multipli- ed prophecies therein contained, many of which are fulfilled, and fome are yet to be expe£led; but alfo by the glorious light reflefted upon it, by the predictions of this nev/ difpenfation in the Old Teftament. The Old Teftament has foretold the coming and kingdom of the Mcfiiah; the New Teftament af- fures us that he is come, and has ere(5led his fpiritual king- dom, as v/as predided of him. The Old Teftament dif- penfaticn confifted of m?iny types, ihadows, and myftical cere- monies ; "The Reafo?iahkncfs of Christianity. *j i monies ; the New Teftament ftiews us how they were com- pleted in Chrift, the fubftance of them all. The Old Tclla- jnent defcrib'es the time, circumftances, and manner of this new difpenfaticn ; the New Teftament every way anfwers the defcription, as a copy the orighial, or a well drawn pidlure the face, in all the parts^ features and lineaments. Thus we fee the Old Teftament illuft rated by the New, and the New confirmed by the Old, and both contrived by in- finite Wifdom. For, it is impoffible that any created under- ftanding could devife and forefee fo many and various repre- fentations of Chrift and his kingdom of grace, all agreeing with the event, at fucli a diftance from their completion ? No furely ! this muft exceed the forefight of every created intel- ligence. Is it poiTible that the religion fhould not be of G'ld, which has been predi6led and conlirmed, by a fuccefiive feries of prophecy, from the veiy earlieft ages of time ; and joyfully beheld through the profpeftive-glais of the promifes, by all the faithful, fince man's firft apoftacy ? No certainly J our infidelity would debafe us below humanity. III. Kence, from the accompliftiraent of paft prophecies, we have greateft affurance, that thofe yet future ftiall be alfo ful- filled. For they have all the fame glorious Author : all de- pend upon the fame power and veracity. From hence may we entertain certain expeftations of that flourifliing ftate of the Church, when antichrift fliall be deftroy- *' ed, by the fpirit of Chrift's mouth and the brightnefs of his ** coming ; when the fulnefs of the Gentiles fiiall be brought f* in, and ail Ifrael be favcd ; when Chrift ftiall have the hea- " then for his inheritance, and the uttermoft parts of the earth *' for his polTeflion : and when the kingdoms of the earth liiall " become the kingdoms of the Lord, and of his Chrift." From hence may impenitent finners furely expeft a fwift approach of their dreadful and eternal wo. They may juftly entertain trembling expeftations of the accompiiftiment of thofe terrible prediftions, of indignation and wrath, tribula- tion and anguifh ; oifnaresyfii'e, and hrimjlone^ and an horrible tenipeJl,for the portioJi of their asp : And of their part in the lake which hui'ns with fire and brini/Io7iey which is the fecond death. Frora hence alfo may believers lay down their heads in the dufl •j-z The Reafonahlenefs o/" CHRISTIANITY. dull with comfort, under a bleffed profpe£l of C'krijl''s glorious appearingy to change their ■vile bodies, andfajhion them like to his glorious body : And from a view of that glorious reward, which, when he comes, he will bring with him. They may with courage encounter the king of terrors, and pafs throug the dark valley of the Jhadow of death, keeping their promi- fed inheritance in view ; and looking to that blejfed hope, and the glorious appearing of the great God and our Saviour Jefus Chrijl. Thej may joyfully make this echo to the promife of his coming, Evenfo come Lord 'J ejus, come quickly. Amen. A DE- DEMONSTRATION C HRISTIAN RELIGION FROM THE MIRACLES WROUGHT BY OUR LORD JESUS CHRIST, BOTH BEFORE AND AFTER HIS CRUCIFIXION". Acts if. 22. "Ye men of Ifrael, here thefe words : 'J ejus of Ka%arethy a 7nan approved oj God among you, by miracles, and wonders, and fgns, which God did hy him in the midjl of you ; as ye your- felves alfo knov^. 'T^HESE words diredlj lead us to the confideration of the laft evidence propofed, for confirmation of the divine mlffion of our bleffed Saviour. Thej were fuccefsfuUj ur- o-ed bj the apoftle Peter, as an irrefragable argun^ent of this important truth ; and, if dulj coniidered, cannot fail of yield- ing us alfo full and complete convidion of it. For the right underftanding the words, we may note in them, I. A declaration of a matter of fad, that God did work' viiracles, and wonders, cmdfgns hy Jefus of Nazareth. The apoftle here conliders our Lord Jefus Chrift in his hu- K man 74 '^^^ Reafonallenefs o/" Christianity. man nature only, according as he had appeared to the Jew3^ and was by their wicked hands crucified and flain : And thus^ confidered as a man, he could "not be the author of thefe mi- raculous operations. Thefe were (fome of them) cfFefts be- yond the capacity, not only of men, but of angels ; and there- fore the neceflary products of divine power and energy. Up- on which account thefe miracles, v/onders, and iigns (words of like fignification) are juftly here afcribed unto the Deity, as the fole efficient ; not exclufive of Chrifl, as the fecond perfon in the Godhead ; but only as he was Jefus of Nazareth, or the man Chrift Jefus. 2. We may note the end and delign of this declaration, viz. To convince the audience, that our Lord Jefus Clirill was by thefe miracles approved of God. ^Te men of IJrael, hear thefe words : Jefus of Na-zareth, a man approved of God a7:!o?ig yoii^ hy miracles, &c.] Peter here takes the advantage of a valt concourfe of people, convened from all quarters, to the feafl of Pentecofl, to preach a crucified Saviour ; and by irrefiliible arguments, to convince them, that Jefus of Nazareth was in- deed the expefted Meffiah. This he evinces, firft, by the ac- complilhment of prophecy, now furprizingly vifible to them all, in the gift of tongues, newly conferred on the apollles and company: And thej], as a concluding argument, urges the miracles of our Lord, as a declaration from God himfelf, of his heavenly calling ; and as a teftimony from Heaven, that the fame Jefus whom they had crucified, was fent, authorized, and approved of God, and by him conitituted both Lord and Chrifl. 3. We may note an appeal to the auditors theinfelves, as I'/itnelTes of the fafts alledged, \jis ye yourfelvcs alfo knovj.'\ The argument was founded upon matters of fa6l ^ and was therefore mgre or lefs forcible, according to the truth or falfc- hood, notoriety or uncertainty of the facls on which it de- pended. If they were falfe or uncertain, the conclulion drawn from them muft be very precarious ; if true and publicly known, it mufl be moll juft and necetTary. The apoflle therefore concludes the argument v/ith thefe words; thereby intimating, that it muft needs be of irrefiliible force to tlicm, who were themfelves fpeftators of thefe miracles. But we may more particularly confider the argurncut, in fpcaking to this, DOCTRINF, 'The ReafonaMenefs of CHRiSTiAtJiTY. 75 Doctrine, 'T/jat the miracles wroiigJit hy our Lord J ejus Chrijl^ are a full and clear evidence'^ that he was approved of God, and had his 7niJfonfro?7i him. In fpeaking to this do£lrine, I propofe this method : I. To confider what a miracle is. II. To prove, that there were real miracles wrought by our Lord Jefus Chrift. IIL To make it appear, that thefe miracles are full and clear evidence of Chrifl's divine million, and that he was the promifed Meffiah. I. Then, I am to confider what a miracle is. . And, for explaining the nature <5f a miracle, in the common theological fenfe of the word, I may obferve to you, that a miracle has been ordinarily defcribed, *' An extraordinary o- " peration of God in nature, either flopping its courfe, or pro- ** ducing fome eiFefts, that ai-e above its laws and power. And it has been the received do6trine of divines, that the working of miracles is the fole prerogative of God himfelf. But fome very learned men, who have lately written upon this fubjeft, have juftly found fault with this defcription ; and made it evident, that a true miracle may be wrought hj the inflrumentality of angels. They therefore chufe thus to de- fine a miracle, '* a work efFefted in a manner unufual, or dif- '■' ferent from ihe common and regular method of Providence, by " the intetpofition either of God himfelf, or of fome intelli- " gent agent faperioi" to man ; for the proof or evidence of ^^fome particular dod:rine, or in atteftatioh to the authority ** of fome particular perfon." But how juft foever this de- fcription may be of miracles in general \ yet there were cer- tainly fuch miraculous works performed by our blelTed Lord, as exceeded the powers of all the angels of light; and it is upon luch operations only, that I fhall put the fhrefs of the prefent argument: And Ihall therefore, in illuftrating the truth before us, confider " miracles as extraordinary and immediate " operations of God, in producing eiFefts, either contrary to, *' or different froni the common courfe of nature and provi- ** deace." I call them extraordinary and immediate operations of God, exclufive of all finite power: For, allowing that angels K 2 may 76 The Rcafonableiiefs o/* Christianity. may be able to work fome true miracles ; yet there are many o£ thofe operations, whereof we are now to treat, that are aa much the peculiar prerogative of God himfelf, as the creation of the world ; as we fliall fee more particularly hereafter. — I defcribe miracles to be efFeds contrary to, or different from the common courfe of nature and providence : For though the power of God is as much difcovered in the ordinary works of nature and providence, as in thofe effefts that are mofl con- trary to, or different from their common courfe : Yet thofe only that are extroardinary, are properly miraculous ; as they are evidences, that Cod fufpends the common motions of na- ture, for fome uncommon or extraordinary purpofe. II. I am to prove, that there were real miracles wrought by our Lord Jefus Chrift. This may be fully confirmed by the following conlidera- tions : I . The facred writers report, that many fuch miracles were wrought by our bleffed Saviour. It would take up more than all the time before us, to par- ticularly confider all thefe demonflrations of his mercy and power, recorded in the fcriptures ; and yet their number doubtlefs far exceeded the particular account of them : But were they more or fewer, if fuch as were the necefTary pro- duftions of omnipotence, they will fufficiently fcrve the pre- fent purpofe, and prove the point under confider ation. I fliall therefore feledt fome few (and I need mention but a few) of thofe indifputable inftances of the miraculous works per- formed by our Lord Jefus, both before his death, and after his refurredlion ; and recorded in the facred writipgs. We read John ii. i, 2. of our Lord's honouring a wedding with his prefence ; and manifefling the glory of his omnipo- tence, by turning water into wine better than the natural blood of the grape. Now though it be polTible, that created fpirits might invifibly remove the water, and fubflitute wine in the place of it ; yet the hiftorian plainly intimates, that this was immediately done by our Lord's powerful Word ; and that it therefore was what no lefs than a creating power could polTi- bly effea. A like inftance was his feeding ^iv thoufand jnen, hefide ixomcn and children^ with five loaves and two fjhei : And Jour thoufand. The Reafonahlenefs o/" Christfanity. 77 thoufand meiij hejide women and children^ with /even loavrs and a few little Jijhes : And caufing the bread to increafe by being eaten, and the fragments to exceed the quantity of the loaves, at firft fet before the multitudes, Matth. xiv. 1 9. and chap. XV. 34. Though in this cafe, it may likewife be eafily fuppo- fed, that an angel might invifibly bring a frefh fupply of bread and fifli, in the place of what was eaten ; yet the facred llorj reprefents it as Chrill's own immediate work, and therefor© as a clear manifeftation of his omnipotent power. An equal evidence of his immediate and omnipotent agen- cy, was his forcing the elements to acknowledge their fove- reign Lord ; and the wind and fea to forget their tempefluous rufPe, and to become calm and quiet at his word, Mark iv. 39. Though it may be poUible for created angels, to raife or lay ftorms ; yet this mufl necefl'arily be a work of time : and I can as eafily conceive them capable of doing every thing, as of quieting the troubled air and fea, without the intervention of time or means j and of making them inflantaneoufly obedi- ent to their commend : As was the cafe before us, as appears from ver. 37. where we find the fliip filled with water, and ready to fink by the impetuofity of the ftorm ; and they yet refcued from the brink of deftru£tion, by an immediate calm. I might add to this, his curing fo many difeafes, in their own nature defperate, v/ithout any vifible means, but his own powerful word. And the multiplied inilances of his calling out devils ; and even forcing the unclean fpirits themfelves to acknowledge and proclaiin him the Son of God, as Matth. viii. 29. But if any Ihall except againfl: all thefe inilances, as what might (for ought v/e know) be the agency of created fpirits : There are others yet to be confidered, that did certainly ex- ceed the utmofl ftretch of angelic povjer. Sach were his giv-- ing life unto the dead, and commanding their departed fouls into their bodies, by the fame powerful word by which they at firll had their being. Thus he raifed Jairus's daughter to life, to the jull allonifliment of the fpedtators, Mark v. 41. Thus he Hops the mourning train, that v.'ere carrying the v/idow of Nain's fon to the grave, and delivers him alive to his forrowful mother, Luke vii, i.^, 15= Arid thus he fpeaks . lif^ ^8 ^ 'The Reafonahlaiefs qfCiiRi^TiA'isi'iY. life into Lazarus, that had been four days dead, and was nox;"' corrupting in his grave, John xi. 43, 44. I might here alfo add the teftimonj'- borne to his heavenly miffion, by the refur- refiion of many at the time of his crucifixion, Matth. xxvii. 5^2, 5:;;. Though it be not exprefsly told us, that thefe were raifed by his power ; yet their refurreclion was plainly done in honour to his facred character, and an exprefs declaration from Heaven that he was verily the Son of God. But the greateil miracle at all was his own refurreftion from the grave, which he allures us was performed by his own power, John x. 18. Which (if true) gives brighteft evi- dence of his omnipotence ; and that it was true is certain, in that God would never have juftifled a falfe pretender and im- poflof, by railing him from the dead : We have therefore a plain declaration from God hinifelf, that Jefus Chrift, our Lord, is the Son of God, with power, hj his refurre6lion from the dead. Upon the whole, It appears plain to me, that all the angels in heaven, or devils in hell, could not break the bars of the pit af under, fummon the dead from their graves, and caufe them to reaffume life and a6lion. This mufl be the work of him only, who holds the keys of life and death in his hands. But after all, were it admitted, that all thefe mentioned miracles might be performed by the interpoiition of angels ; they are neverthelefs God's feal, to jullify Chrift's perfon,' and render his commiffion authentic. They were at lead ex- traordinary works of providence, wrought in juftification of our Lord's perfon and doctrine ; and therefore a teflimony from him, who either mediately or immediately governs all the wheels of providence, to that truth, which they were tvrought in confirmation of ; as we fhall fee more particular! v hereafter. It is true, that if thefe wonderful works v.ere the agency of created fpirits, they would not agree to the defcription of miracles, upon which I propofed to found the prefcnt ar- gument. But then, there are multitudes of miraculous opera- tions, profeiTtdly performed in the name, and by the power of our Lord Jefus Chrift, that do not, cannot lie open to any cavil or exception i and in which we have all the alTurance ox God's l^he Reafonablenefs o/" Christianity. 75 •God's immediate agency, that is pofTible to be obtained in anj cafe vvhatfoever. What I mean are the miraculous gifts of the Holy GhoU, conferred not only on the apollles and other ofEcers in the Church, but upon many (if not upon all) true believers, at the beginning of the gofpel difpenfation. The excellent au- thor of Mlfcellanea Sacr-a, hath handled this fubjeft with fuch iirength and perfpicuity, as to give infidelity a fatal wound, and lay itgafping at his feet. What I now propofe is to jull give you a few hints out of that admirable author, to convince 3^ou, that God has borne witnefs to Chriilianity, not only with iigns and wonders, and diverfe miracles (fuch as we have al- ready treated of), but alfo with thefe gifts of the Holy Ghoft^ Joel prophecies, in chap. ii. 28. '* And it iliall come to pafs " afterward, that I will pour out my fpirit upon all flefli ; and ^^ your fons and your daughters fliail prophecy, your old men *' fnall dream dreams, your young men fhall fee vifions ; and ■^^ alfo upon the fervants, and upon the handmaids in thofe " days, will I pour out my Spirit." And agreeably, John Baptilt, Chrift's forerunner, bare record, " I faw the Spirit de- *' fcending from heaven like a dove ; and it abode upon him j *' and I knew him not ; but he that fent me to baptize with " water, the fame faid unto me, upon whom thou fnalt fee the " Spirit defcending, the fame is he which baptizeth with the " Holy Ghoji" John i. 32, 33. The material part of which record, the three other evangelifts give us : Thus Matthew fays of John Baptift, Matth. iii. 11. " 1 indeed baptize you " with water unto repentance ; but he that cometh after me, " is mightier than T, whofe ilioes I am not worthy to bear j " he Ihall hapti'ze you with the Holy Ghofi and with Jire.'''' To the fame purpofe in Mark i. 8. and Luke iii. 16. Here are plain prediftions of a prophetic fpirit to be poured out upoa all fleln ; and of our Lord's baptizing his difciples v/ith the Holy Ghoft and with fire : But when fhould this be ? Not while tabernacling here in the flefb, but after his afcenlion to the Father ; as he himfelf allures his difciples, John xiv. 12. " Verily, verily, I fay unto you, he that believeth in me, the " works that i do, fhall Tie do alfo ; and greater works than " thefe Ihall he do ; becaufe I go to my Father," ver. 16. " And '* 1 will pray the Father, and he ihall give you another Com- " forterj, 8© 7^* Reafonahlenefs of CHRistlANlTr# '* forter, that he may abide with you for ever," ver. 26. " But " the Comforter, which is the Holy Ghoft, whom the Father " will fend in my name, he ihall teach you all things ; ^* and bring all things to your remembrance, whatfoever I " have faid unto you." Our Saviour adds, chap. xvi. 7, '* Neverthelefs I tell you the truth, it is expedient for you " that I go away : For if I go not av/ay, the Comforter will " not come unto you : But if I depart, I v/ill fend him unto " you." And after our Lord's refurre6lion, he renews the fame promife unto them, Luke xxiv. 49. " And behold, I ** fend the promife of my Father upon you ; but tarry ye in ** the city of Jerufalem, until ye be endued with power from "on high." And, Afts i. 4, 5. " And being aflembled toge- " ther with them, commanded them that they fhould not de- " part from Jerufalem : but xvait for the promife of the Fa- *' ther ; which, faith he, ye have heard of me. For John " truly baptized with water ; but ye fhall be baptised with " the Holy Ghoji, not many days hence." See alfo Mark xvi. 17. John XX. 22. Thus we have feen the predi61;ion and promife of the gifts pf the Holy Ghofl. Let us next conlider the accompli lb men t of thefe prophecies, which will appear in the cleareft and ftrongeft light, by refle6ling upon the reprefentation of this matter in the Afts and Epillles. Thefe gifts of the Spirit were communicated two different ways, either immediately, by the Holy Ghofl's falling tipon them ; or mediately, by the laying on of the apoflles hands. Thofe who received the Holy Ghoft in the former way, were faid to be baptized with the Holy Ghoft, to have him " poured *' out, or filed down upon them ; or to be filled, or anointed ** with the Holy Ghoft." See Acts xi. 15, 16. chap. ii. 23. and iv. 31. and x. 38. And probably none ever received the Holy Ghoft in this immediate way, without the vifible fym- bol of cloven tongues like as of fire. When the Holy Ghoft did not fo vifibly defcend, but was communicated by the im- pofition of hands, it is called the giving ami receiving the Holy GhoJiyKSis viii. 15, 17, 18, 19. And the ininijlring of the Spirit J Gal. iii. 5. And imparting fpiritual gifts ^ Rom. i. II. I fliall endeavour briefly to exemplify both thefe kinds a of The ReafonabUnefs o/" Christianity. 8r of infpirations or illuminations of tHe Holy Ghoft, in fome few inftances. The Holy Ghoft is faid to fall or to be poured out upon the difciples, but five times only. The firft inftance of this mira- culous efFufion of the Holy Ghoft, was upon the apoftles and their company. Afts ii. i, 2, 3, 4. " And when the day of " Pentecoft was fully come, they were all with one accord in " one place : And fuddenly there came a found, as of a rufh- " ing mighty wind ; and it filled all the houfe where they ** were fitting ; and there appeared ilnto them cloven tongues " like as of fire ; and fat upon each of them : And they were " all filled with the Holy Ghoft, and began to fpeak with o- " ther tongues, as the Spirit gave them utterance." This com- pany, upon whom the Holy Ghoft thus miraculoufly defceiyl- ed, were about an hundred and twenty men and women, as appears from chap. i. 14, 15. who are here faid to be all with one accord in one place, when the Spirit fell upon them. [From the mixture of men and women in this infpired focie- iy, we may remark, as we pafs along, the bright accomplifh- ment of Joel's prophecy, that the Spirit Jhould he poured out upon the handmaids as well as Jervanis of the Lord j and tliat daughters as well ^s Jons, Jhotild prophecy.'] The fecond inftance of this kind was a new (and probably a like) efFufion of the Spirit upon the fame apoftles and com- pany, in anfwer to their prayer for holdnejs and courage, when they were brought before the eouneil. ASs if. 31. ** And when they had prayed, the place was fliaken where " they were affembled together ; and they w^fe all filled with ** the Holy Ghoft ; and they fpake the word of God with " holdnefsr The third inftance was in Saul, who (as a qualification for the apoftlefliip, unto which he v^^as defigned) luas Jilled with the Holy Ghojlf Afts ix. 17. compared with chap. xiii. 5. A fourth inftance v;as in Cornelius and his houfliold, who (that there might be no prejudice againft admitting the ^ro- felytes of the gate, into the fellowfliip of the gofpel) had the Holy Ghoft poured out upon them, Afts x. 45, and y^// upon them, as on the apoftles and company nt the beginning, chap, xi. 15. The fifth and laft inftance of the efFufion of the Holy Ghofty L without ^2 The Reajonahlenefs o/" CHRISTIANITY. without the impofition of hands, was on the firfl harveft of u dolatrous Gentiles, that were converted to the Chriftian faith; which was at Antioch in Pifidia, A£ts ±iii. \6. ad Jin. For it is faid of them, verfe 52, that they vjextjilled with the Holy Ghoji. And there is njo mention of any impofition of hands to that purpofe. We are next to confider how the gifts of the Holy Ghoft were received, in a more mediate way, by the laying on of the apoftles hands. Under which head I Ihall only obferve, that thefe miraculous gifts of the Spirit were conferred upon very many ; and probably upon all true believers, wherever the apoftles came. This will appear from thefe confidera- tions : Our bleffed Saviour promifed this fuccefs to the apoftles miniftry, that thefe figns Ihall follow them that believe : In my namejhall they caji out devils, they Jhall fpeak with nevj tongues, they Jhall take up Jerpents ; and if they drink any dead- ly thing, it Jhall ?iot hurt theiii, they JJjall lay hands on thejick^ and they Jhall recover, Mark xvi. 17, 18. And the apoftle Peter promifes the three thoufand, A£ts ii. 38. That upon their repentance and baptifm, they fliould receive the gift of the Holy Ghoft. And he likewife fpeaks of the Holy Ghoft, as given to them (/. e. to all them) that obey him. Acts v. 32* Where he could not mean the fandlifying influences, but mull intend thefe miraculous gifts of the Holy Ghoft: For the Ho- ly Ghoft is here fpoken of, as a witnefs of the refurredion and exaltation of Chrift, whereof thefe gifts were an unquef- tionable evidence, (fee Acts ii. 33.) But not the common fanc- tifying gifts of the Spirit : thefe could be no evidence at all of thefe truths unto others. As foon as the Samaritans were converted by Philip, the a- pcftles fend Peter aiid John to them, that they might receive thefe gifts of the Spirit : ^nd they laid their hands on them, and they received the Holy Ghojl, A6ts viii. i/j^ — 17* When Paul came to Ephefus, and found certain difciples there, he alked them (as a queftion of courfe, which he conftantly pro- pofed to all that he did not know), Have ye received the Ho- ly Ghoft? And finding they had not, ^^ laid his hands on them; and the Holy Ghojl cane upon them, and they Jpake with toK^ gucs and prophejied, Ad:s xix. I,— 6. AU The Reafonablencfs o/" CHRISTIANITY. 83 All the members of the church of Corinth, feem to have 4aad thefe gifts in a verj plentiful manner. They Jpaie with tongues, ttiej prophefied, xhej interpreted^ i Cor. xiv. through-, out. Every one of them had a pfalm, a do£lri7ie, a tongue, a revelation^ an interpretation, verfe 26. And that thefe gifts vvere not peculiar to the Corinthians, but were at leaft fre- quent in other churches alfo, appears from i Cor. i. 7. where the apollle tells them, that they came behind in no gift. And from a Cor. xii. 12. where he tells them, that they were not inferior to other churches, i. e. in thefe figns, wonders, and mighty deeds, the evidence of his apoillefhip among them, as appears from verfe 11. Which plainly fliews us that thefe gifts were in the other churches alfo, though not in a fuperi- or degree. The fame thing appears from moll of the other epillles to the churches, as may be feen from Gal iii 2, 5. Eph. i- 13, 17. 1 Thef i. 5. and v. 20. 2 Tim. i 6, 14. Heb. vi 4, 5. I Pet. i. 12. I John ii. 20. With too many other ^xts, to the fame purpofe, to, be now diftin£lly enumerated. Thefe gifts of the Spirit, whereof I am treating, were fud- den illuminations of the mjnd, whereby the recipients were inftantaneoufly endued, with the knowledge of a vaft variety pf languages, A6ls ii. begin, and chap. x. 46. With a large extenfive knowledge of all needful do6lrines of religion, where- by they were able to teach the mind of God clearly, and pow- erfully, Rom. ii. 10, II, 12. and i Pet. i. 11, 12. With the gift of prophecy, whereby they could foretel future events^ A(9;s xi- 28. and chap- xx. 23. And could difcern the fpirits of others, and tell the fecrets of their hearts, i Cor. xiv. 34, 25, 32. And alfo judge of the iitnefs of perfons fof peculiar fervice in the Church, A£ts xiii. i, 2- and i Tim. i. 18. They were frequently infpired with new revelations, i Cor. xiv. 30. With the gift of interpreting, as well as fpeaking fo- reign langiiages, i Cor. xiv- 27. With courage and fluency of fpeech upon all occafiong, i Cor. i. 5. To all which, and many other gifts that might be mentioned, I may add, that fome of thefe had the gifts of working miracles, and of heal- ing difeafes, as appears from i Cor. xii. 29, 30. And ail the apollles were inftrumental, by laying on of their hands, to im- part thefe gifts to others, wherever they themfelves came — A more fummary exemplification of thefe feveral gifts^ msiy L 2 be L §4 '^ke ReafonaMencfs o/" Christianity, be faund in i Cor. xii- 8, 9, 10. For to one is given hy the Sptrity the word of xvifdom ; to another^ the word of knowledge by the fame Spirit ; to another, faith 'by the fame Spirit ; to a- nother, the gifts of healing by the fame Spirit ; to another^ the working of miracles ; to another y prophecy ; to a?iGther, difcern~ ing of f pints ; to another, divers kinds of tongues i to another, the interpretation of tongues. Though thefe gifts of the Holy Ghoil are fomettmes in fcrip- ture diftingaiflied from miracles, particularly in Heb. ii. 4. yet as they are elfewhere exprefsly fo denominated, (fee GaL iii. 5. ai?.d I Cor. xii. 29.) fo were they certainly, in their own nature, miracles of the higheft kind, fuch as could not have been wrought by the united power and ikill of all created fpirits : For though we know not what powder angels may liave ; yet we may certainly know, that it is the peculiar pre- rogative of the Father of fpirits, fo to enlarge the faculties of the foul of man, as to communicate thofe degrees of know- ledge in an inflant, which probably the moft capacious mind could not contain, without thefe Divine infpirations ; and \vhich certainly the moil fagacious of human beings could not obtain in an ordinary way, without fpending his whole life in the clofeft application to thofe ftudies. No man living can conceive how fo many arts and Divine fciences could be at once imparted to them, by any but him, who is the Author of bur fouls, and can enlarge their faculties as he pleafes. To exemplify this in tvv'o of thefe gifts, which feem to have been- common to moll of the firfl believers ; the gift of ton- giies, and of prophecy. Was it pofiible for unlearned men and women, to inftantaneoufly poffefs fuch a vaft variety of languages, in fuch perfe6lion, as to be able to ufe them with teadinefs and propriety, upon all proper occafions ; V\'ithout having their minds enlarged, and this knowledge communica- te to them, hy an infinite agent ? Was it poilibie that any but he, who only foreknows all future events, could infpire thefe difciples with a fpirit of prophecy, whereby they could foretel things to come ? Or that any but he who knows the mind of the Spirit, and fearches the heart and feins, could en- able thefe to difcern the fpirits, and know the fecret thoughts of other mens heatts ? No furely ! v/e may as well attribute ^e Reafonahlene/s o/'Cu^lSTIANiir. 85 all the incommunicable perfedlions of God to a created being, as thefe miraculous gifts and operations. Thus I have confidered fome of thofe miracles performed by our blefled Lord in his life, and bj his power and authori- ty after his crucifixion ; which are an evident atteftation from Heaven, not onlj to his Divine nriflion and commiffion, but to the whole Chriftian inftitution. But it is time I pro- ceed to the conlideration of fome further evidences, that there ^ere fuch miracles wrought hy our Lord Jefus Chrift. 2. The reporters of thefe miracles 'have all the marks of honeilj, integrity, and honour. The do6lrines they tauffht, fhew the innocence and divine excellencies of their faitU. The unexampled pains and fa- tigues they underwent to propagate thefe dodrines, fhew them fincere and in earneft in their profcffiont-and make it evident, that they themfelves both believed and pradlifed what they taught to others: And the moil fpiteful and malicious of their enemies never did, and therefore we may be fure never could charge them with any impiety and immorality of life. That they were eminent for their fandity, as well as other extraordinary endowments, appears from their fuccefs. What irrefiftible charm fo fuddenly conquered the mighty oppolition^ and infuperable obflacles, in the hearts and lives of men, a- gainfl the gofpel ? What torrent bore down thofe feats of luxury and voluptuoufnefs, thofe fanfbuaries of idolatry and devil-worfhip, that were fubjeded to the crofs of Chrift? How came fo many people, cities, and countries, converted from the opinions and manners which they had embraced from their ia« fancy, to thofe not only different, but contrary ? The defpi- icd dodrine of the crofs had no fuch charms in it, in the eye of carnal reafon, as to produce fuch wonderful efFedts. The unlettered fifhermen, by whofe inllrumentality this amazing change was v/tought, had no advantage of military power, or X}f learned art and eloquence, to force them to fubmiffion. Thefe things therefore loudly proclaim the innocency and fanftity of their lives, without which they could not have been regarded. Nay more than fo, thefe things clearly evi- -dence that the apoftles and other difciples, had themfelves mi- raculous gifts 5 and did confirm their dodbrine by miraculous operations J withoot which feal of Heaven it would have been ' ^ impoflibl^ 86 The Reafonahlenefs o/'GHRISTlANlTYi impofllble to ha^e perfuaded fo many to forfake their luft« and pleafures, their comfort, eafe and fafety, for a perfecuted religion, and a crucified Saviour. Thus we fee that the witneffes were above reproach. And if we always allow for truth, what is confirmed by a number of faithful witneffes, we may well depend upon the joint tef- timony of fuch a number, who could all truly appeal to the world, that they had renounced the hidden things ofdijhonejly, not walking in crafiinejs ] nor handling the word of God deceitful- ly ; hut, by manifeflation of thetruth, had commended themfelves to Livery man's confcience, in the fight of God, as 2 Cor. iv. 2. 3. Thefe miraculous works and fpiritual gifts, reported by the facred writers, were matters of fa6l, in which it was im» poffible that they themfelves could be deceived. Our Lord's miracles were not matters of fpcculation or fci- ence, wherein the underftandings of the difciples might be im- pofed upon : but matters of faft, that came under the imme- diate cognizance of their fenfes ; fuch as they could fee, hear, and feel j and be afcertained of, by all poffible means of cer- tainty. —They were not dark and obfcure performances ; they were not done in a corner : but moil vifibly, in the open light, and view of the word ; fb that there could be no poffible op« portunity of legerdemain, juggle, or deceit. — They were not only fome fev/, and doubtful, but multitudes of unqueftionable miracles, repeated again and again, in view of the fame per- sons, who daily waited on their Mafter, and faw his wonder- ful works. — Nor v/ere thefe things done before fome few ig- norant, and braia-fick perfons ; but in the face pf the world, before multitudes of all forts (befide the twelve apoftles, feventy difciples, and many others th^t followed our Lord) who all acknowledged the fads ; though they were not all converted by them. — And, to fum up ail, thefe fame witneffes affure us, that they, and many others befide them, had them- felves the miraculous gifts of the Holy Gbofl ; ^nd were em- ployed in working the fame or like miracles, in Chrift's narhe, and by his power and authority. And now, will it not out-do the utmoft ftrength of imagi- nation, to find out the means by which thefe witneffes could be deceived ? Is it poffible for any man to be more certain ihat be ever fa-w the fun, tlian thefe could be that they faw the '^he Reafonahlenefs of Christianity. ^7 the fick healed, the dead raifed, their Lord expiring upon the ier.e/s of CnKISTIAmrr. 89 ■Tor ever, without any manner of reafon or motive. And T am lure this is what every body miift allow to be fo repugnant to human nature, as to be altogether impoffible. Thus we have feen the ftrongefi; evidence of thefe truths, that any fadts in the world were ever capable of : And have thereby ftripped infidelity of all its armour ; and found juft fa- tisfailion, that the apoftles and other promulgators of the gof- pel have *' approved themfelves the minifters of God, in their *' patience, in their affli£lions, neceffities, diftreffes, ftripes, im- " prifonments, tumults, labours, watchings, and fallings," 2 Cor. vi. 4, 5. 5. The reported niiracles were matters of fa£tj in which it Was impodible that thefe hiilorians could deceive the world at the time when their narratives were publifhed. , Let us firfh confider this cafe, with refpedl to the miracles performed by our Lord, while tabernacling in the fleih. Thefe (as we obferved before) are faid to be done moil publicly and openly, in the eye of the world, before the moil malig- nant and implacable enemies to Chrill, who by all their vigi- lance and fubtilty could not dete£l any deceit or impoflure; nor did they charge the facred ilory with falihood or forgery. The narratives were written in the place where the fadls were faid to be done, immediately after the performance of thofe wonderful tranfadlions. When they were freih in every body's memory ; and when no body could be ignorant of their truth, "or falihood. Had therefore thefe hiflories been falfe, they mull have been fo far from gaining repute^ and making pro- felytes, that they had been cenfured, confuted, and tellified a- gainfl", as the moil wicked and impudent forgeries that ever the fun faw. They could not have been negledled or difre- garded, as too mean and trivial for particular notice : For as they were themfelves of greatell importance, fo were they e- Ireemed by the Jews (among whom thefe miiracles were both. k£ted and publiihed) of too great moment and confequence, to be (lightly overlooked. This appears by their fortified pre- judice, flaming rage, and malicious oppolition, both to the doftrine and publiihers of the gofpel. Whence it plai'hly ap- pears, nothing but full conviftion of the truth of thefe miracles, eouid iilenee all oppolition^ that not a dog Ihould move his tongue againft them. M But po The Reafojiahlenefs o/CuvusTiAisTT'^. But what very much ftrengthens this argument, is not only the adverfaries tacit affent to thefe matters of faft ; but their explicit atteftation to fome of them. Thus does Jofephus, the Jewifli hidorian, give us an epitome of the life, death, and re- furredion of our Saviour, whom he acknowleges a worker of great miracles. Tacitus, the Roman hiftorian, informs us alfo of the time and circumftances of his death ; and Tiberius the Emperor, upon a letter from Pilate, informing him of the miracles, death, and refurreclion of Chrift, moved in Senate, that he iTiight be numbered among their gods, which was re- jected by the Senate, becaufe the motion was not firfh from themfelves *. I fliall pafs over many other remarks of the like kind ; and only obferve, that the Jews univerfally, from that time till now, have acknowledged the truth of thefe mi- raculous operations ; and inform us of many of them, where- of there is no mention in the ^ ofpels. They indeed fufficient- ly manifeli: their fpite and malice againft Chrill, by afcribing (in a mofl, ludicrous manner) his miraculous works, to wick- ed and unlawful arts : But the fa£ls themfelves they have ne- ver denied. And now let us take a fliort view of the cafe, with refpedl: to thofe miraculous gifts of the Holy Ghofl, of which we have before treated. Thefe, at the fir ft; effufion of the Spirit, are faid to have been mofl: openly manifeft:ed, in the view of " de- *• vout men, out of every nation under heaven," in a mofl public time, place, and manner : The whole world therefore had the advantage of difcovering the fraud, and of contradic- ting the ft:ory, if this narrative had been falfe. — Befides, the apoflile in almofl: all his epiftles to the churches, not only men- tions thefe gifts, as what they themfelves had experienced, and were vefl:ed with : But fi'equently directs and exhorts them to a right ufe and improvement of them ; which im- plies an appeal to the churches, that there were fuch gifts ex- ercifed among them. And what adds ftrength to the evidence is, that the apoftlc reproves the Romans and Corinthians for their pride and conceit about thefe gifts, which occafioncd con- tentions and parties amongft; them (fee Rom. xii. 3,— 8. and I Cor. xii, xiii, xiv. chapters). Now can it be imagined, that any * See Baxter's Saints Reft, Clup. 4 Part II. where many tefUmonies cf the adverfaries to Cliriftianity may be found. The Reafonahlenefs of Christianity. $t any man in an eplftle to a focietj, where there are heats and /parties, would fo particularly have direfted them to the ufe, and fo largely have reproved them for the abufe of fuch gifts, as they muft all know were not in any of them ? This were not only ridiculous conduft, but perfeft diftradlion. And what yet further ftrengthens this evidence is, that the apoftle puts the truth of his doSirine and his apoflolical authority up- on this proof, when fome of the churches were in a great mea- fure drawn away from his gofpel, and preferred the Jewilh falfe apoltles, with their licentious doftrines, before him. This " was evidently the cafe of the Corinthians and Galatians, and efpecially the former, unto whom the apoftle urges this argu- ment again and again in his firft-epiftle to them : and Ihews them that if he was not ^n apoitle to others, yet doubtlefs he was to them : For (fays he) the feci of mine apojilejhip are ye in the Lord, chap. ix. 2. What this feal or evidence of his apofllefhip was, appears from his fecond epiftle, where he re- fumes the fame argument, particularly in chap xii. 12, 13, Truly the figns of an apoftle were wrought among you, in figns and wonders and mighty deeds : For what is it wherein ye were inferior to other churches ? And thus he puts the truth ©f his chara6ter and his gofpel upon this fingle evidence. Gal. jii. I, 2, 5. 0 foolifh Galatians who hath bewitched you, that ye fJjould not obey the truth, &.c. This only would 1 learn of you, r-ecetved you the Spirit by the works of the law ; or by the hear- ing of faith ?■ He therefore that miniflreth to you the Spirit, and worketh miracles among you, doth he it by the works of the law^ or by the hearing of faith ? Now can it be conceived, that the apoftle would put the proof of the truth of his gofpel, and his apoftolical character, upon gifts of the Holy Ghoft, confer- red upon them by his inftrumentality ; and that in a difpute with falfe apoftles, rivalling him in thofe churches, when there were no fuch gifts among them ? Such a fuppolition is the height of abfurdity. It was utterly impoftible, that thefe churches could be impofed upon in this matter : And it was alfo impoftible to impofe upon the world about them, who had all imaginable advantages and opportunity to examine thefe fa6ts, and to difcover their truth or falfliood* . M 2 ' Upon * If any would fee this argument more largely handled, they may read the forepienticued Mifcellanea Sacra, from v.'hich I have taken thefe laft limts. 92 The Reajonalknejs o/'Christiaicity. Upon the whole. It is as clear as the light, that the world was not, could not be impofed upon by thefe reports, wliea they were firil publilhed. Whence the apoftle boldly niakcs that appeal to king Agrippa, A£ls xxvi. 26. For the king knoiveth of thefs things y before whom alfo I [peak freely : For I am perfiiaded, that none of thefe things are hidden from him : For this thing was not done m a corner, 6. We have alio good aiTurance, that thefe narratives are handed down uncorrupted unto the prefent time. The aflions recorded by the facred writers, were notably amous in the world, fuch as procured great revolutions and alterations in flates ; and even turned the world uphde down, by the converlion of fo many from fuperftition and idolatry, to the true v/orihip of God. Whence they were worthy the critical notice of every one. The records have been kept publicly in all ages ; and publicly preached by the mini- Hers of Chrift, which has given the mod negligent enemy ad- vantage to difcover and dete£l any fraudulent depravation, or interpolation, had there been any fuch. And what makes this clearer, multitudes of moft bitter adverfaries have in every age been converted to Chriftianity, who could not want means to difcover any fraud of this kind; nor could they profcfs, and even fuiFer and die for a known failhood. Belide?, the doctrine taught in this blelTed book, rendered the profeffors of Chriftianily incapable to corrupt it : No lefs than eternal damnation is therein denounced againll him that fliall add or diminifh one jot or tittle of the facred canon. Should an angel from heaven teach any other doftrine than what is there taught, he is pronounced accurfed. What temp- tation then could any have to vitiate thefe records, who kept them as their rule of life, and charter for future glory ? They that were friends to Chriltianity and believed the hif- tory of thefe miracles, could not corrupt them, on purpofe to procure damnation to their own fouls. They that were enemies to Chriflianity, and diibelieved thefe truths, v.'ouldnot corrupt them, on purpofe to prepare armour againft their own infi- delity. From whence then could fuch a depravation come, when the intereft both of friends and enemies was every way fo ftrongly againft it ? But '^e Rsafonahknefs o/"GiiRi3TiANiTY. 93 But had anj man, or focietj of men, never fo earneH:- Ij defircd, and never fo artfully attempted fuch an interpola- tion, it mud have been without fuccefs : For thefe records, in the verj words of the facred peamen, were immediately iu the hands of multitudes of people, tranflated into various lan- guages, and difperfed through all nations, which rendered it impolBble for the world to be impofed upon, by fuch fraud and villany. It were ealier to fuppofe, that a deligning knave could cori'upt our Magna Charta, frame a new body of laws for England, trump them upon us, and wheedle us iato the belief, that thefe are and always have been the llatiites of the nation ; than to imagine the like corruption in thefe llatutes of Heaven. For the llatute-books are in the hands of but one nation only : the Nev/ Teftament (as I obfervedj difperfed through the worlds and found in every copy of it to agree, in attefting thefe miraculous fafts. Thus have we utmoft certainty, that the accounts of thefe adls, now in our hands, are the uncorrupted writings of the Apoftles and Evangelifts. And thus do we fee the promife hitherto fulfilled, that the ivord of the Lord Jhall endure for eiier, even that word which by the go/pel is preached unto us^ I Pet. i. 25, We are now prepared to conlider, III. That thefe miracles, which I have proved to have been v/rough by our Lord Jefus Chrifr, both before and after his paffion, are a full evidence that he was approved of God, and had his million from him. This may be evinced by the following conliderations : I. Thefe miracles are certainly the work of God himfelf j his dired agency is plainly vifible in them. If it be pofiible for any created beings to v/ork a true mi* racle, yet fuch their agency muft be always under God's con- troul : otherwife the infernal powers might interrupt the re- volutions of nature, and bring the world into a chaos. Such miracles therefore, whofoever be the inftrumental agent, muH be acknowledged the works of God. God is himfelf as near to the effcft when he ufeth inllruments, as when he ads im- mediately without them. But I have put the prefent iflue (as you heard before) upon fuch miracles only, as are the immediate elFecls of Omnipotence j that there can be no room either ^4 ^■^^ Reafonahle?iefs o/" Christianity. either for ignorance or malice, to raife any cavil in this cafe. If the fa6ls are true (as i have already proved them to be), nil the world mull own, that the wonderful works which did Ihev/ forth themfelves in our Lord Jefus Chrift, were the mighty works of God ; that thofe facred gifts, which we have confidered, were certainly Divine : And that thefe did as cer- tainly difcover God's immediate efficiency, as the works of creation. Whence it is certain, that our Lord Jefus had this approbation of the Deity, and this feal to his ccmrniffion, that God did by him, and he by his apollles, perform fuch llupen- dous works, as jultly amazed the world, and Infinitely exceed- ed the power of all created angels. And it was therefore a juft and natural inference, made by Nicodemus, John iii. 2. Rahbi, we k/ioxv that thou art a teacher come from God : For 710 man ca?i do thefe miracles that thou doeji^ except God be with him. ^. It is contrary to the goodnefs and falthfulnefs of God to juilify an impoftor, or confirm a falfiiood by m.iracles. It is impoflible that we fliould in this imperfe£l ftate, have better evidence, that any perfon or dof. from the beginning (i. e. from eternity) chqfen us to Jahation, 1 Their, ii. i 'i,. I conflder the decree of election as an aft of fovereigntjj, according to the good plenfiire of his will} and fo it is confider- ed in the text, as J obferved before. Every rational agent muft, in all he does, be always afted and iniiuenced by the higaefl motive and inducement before him. But to fuppofe Tiny higher motive to the eternal God than himfelf, is to fup- pofe fomething higher than the higheft, which is abfurd. To imagine any caufe of God's will or decree out of himfelf, is to fuppofe fomething in God which is an elFedl ; and fo to af- fign a caufe of the firft caufe, which is equally abfurd. — We cannot indeed in propriety of fpeech attribute any motive of end to God after the manner that they are found in us ; but only in a way of analogy. We mud neverthelefs fpeak of God after the manner of men, or we cannot fpeak of him at all. But then, when we do fpeak after this mannei-, we muft remember, that nothing below God himfelf can be his end. He "could not from eternity havx any motive, but his mere good pieafure, to give exiflence to any future beings ; and therefore, could have no other inducement to determine their kind of exiftencc, or what circumftances he would ftate them in. — All beings in the world, but God himfelf, were before the creation nothing, their future exiilence and'manner of ex- iflence were nothing, but the good pieafure of God concerning them ; and therefore, there could be nothing but his good piea- fure as a motive to the decree, — I may add to this, tliat God mull be confidered as being from eternity the abfolute pro- prietor, as well as the rector and governor of the future world with all its inhabitants. As he has in time «iade all things for himfelf, fo he mull from eternity have defigned to make all things for himfelf ; and therefore to be governed, guided, and ordered by himfelf, according to his own pieafure. — Moreover the Judge of all the earth muft have determined to aft right with refpeft to his creatures ; but there could be no other rule of reftitudc, but his own good pieafure. If lie had any other motive beiiJes his own will, it mull liave been a finite motive ; and therefore not only unworthy of an infi- nite mind, but fuch as could not be infinitely good ; and con- fcqiiently might be in feme infiance wrong and irrcgularo But 'The Decree o/'ElECTIOK". 123 But we mufl: by no means attribute any poffibility of miftake either to the purpofes or operations of God. From all which it is apparent, that the eternal counfels of God muft be whol- ly refolved into this, Evenfo, Father, for Jo it feemed good in thyjight, Matth. xi. 26. — Bei?ig predejiinated according to the purpofe of him, who luorketh all things after the counfl of his own will, Eph. i. 11. , It may poffibly be objected to this, that the decree of elec- tion was the afting of grace and love to the objects of it ; and not merely an a£l of fovereignty. God is accordingly faid to love his people with an everlajiing love, Jer. xxxi. 5. And thfey are called with an holy calling, according to his Own pur- pofe and grace which was given them in Chriji fefus, before the world began, 2 Tim. i. 9. — It is a fullicieat anfwer to this ob- jedion, to obferve, that this eternal grace and lov6 of God was arbitrary and fovereign ; and could be excited by nothing but his own v/111. It is true, God had eternal deiigns of mer- cy and compaffion to the ele£t : But it is equally true, that his own will and pleafure were both the fountain and end of thefe gracious deiigns ; there could be nothing elfe. And the apoftle accordingly refolves it into this, Rom. ix. 15. I will have mercy on whom I will have mercy ; and I luill have coiU'- pajjlon on whom I will have compaffion. I have defcribed the decree of eledion, to be God's purpofe to give grace and glory to the eledt. And it is for want of a due attention to this, that, fo many objeftions have arifen in mens minds, againft the dodtrine now before us. -Should we conceive of the decree of God, as his unalterable determination to give eternal life to any particular perfons, without giving them previous qualifications for it, thi« would plunge us into difficulties that we cotald not get out of. - If he abfolutely de- termined the eternal falvalion of any, whether they were pre- pared for it or not, where were his holinefs ? If he deligned to fave fome, and leave others that would be equally meet fubjefts of his faving mercy, v/here were the redlitude of his moral government ? If he purpofed falvation to any, upon o- ther terms or conditions than thofe propofed in the gofpel, where were the truth of his v/ord ? But if we confider him as having no defign to fave any but gracious and fandlified perfons 5 if wc co'ifidcr him as determining to give grace to 0^2 the 124 ^^' Decree of Election. the ele£l:, and thereby to make them meet for glorj, all theft difficulties vanifli at once. And thus the fcripture, thus the nature of the thing reprefents the cafe to us. Whom he did foreknow, he alfo did predejlinate to he conformed to the image of his Son, Rom. viii. 29. — God hath from the heginning chofen you to falvatioiif through fanBif cation of the Spirit and belief of the truth, 2 ThefT. ii. 13. We have repeated aflurance, from the whole tenor of the gofpel, that repentance, faith, and new obedience, are neceflarj qualifications for eternal lifej and if God has made thefe neceflary to falvation, he eternally decreed that they ihould be fo. He has not decreed one way of falvation in time, and another from eternity. — And how can any man obtam thefe gracious qualifications, unlefs God be pleafed to give them ? Or how can God be fuppofed to give them, if he had not eternally defigned it , unlefs we fuppofe him to be afted by different, and even repugnant views, which were blafphemy to imagine ? It is therefore moll evident, that God did decree to fanftify the eleft, in order to their glo- rification ; to give them new hearts, that they might be fitted for future happinefs ; and to give them faith in Chrift, and thereby an intereft in his righteoufnefs, that they might be entitled to it. — There is not (it is true) in God any firft and laft, any fucceffion of purpofes or contrivances : thefe are in- compatible to an infinite mind, to whom all things are prefent at one view. But yet, though God did not firft determine to give grace to the ele£t ; and by a fucceflive a£l: of his will, decree to glorify them ; he did by that one eternal adt of his will decree to fauftify them, that they nnight thereby be made meet for an inheritance with the faints in light. And we muft conceive of the decrees of God in this order, if we would have any right apprehenfions of them. I have confidered the objefts of the decree to be a certain number of the children of men. The whole world of man- kind could not equally be the objeds of elefting love ; for then there could be no choice. For all to be chofen, is a con- tradiction in terms ; a choice necefiarily implying a prefe- rence of one to another. The number of the eleft could not be indefinite and undetermined, unlefs we attribute doubtful- nefs and uncertainty to God, which were to fuppofe him aL together fuch an one as ourf elves. The decree of eledlion muft have ^be Decree o/'EtECTIOIf. laj have refpe£led every individual perfon that fhall ever be fa« ved ; or elfe there will forae obtain falvation, whom God did not eternally purpofe to fave ; which mufl: argue want of forefight or change of purpofe in God, both of which are un- worthy of him . I know of but one confiderable ohjeSiion againft this doftrine, which is, that the decree might be conditional ; they who are chofen to falvation, might be chofen upon condition of their faith and repentance : And their number could not therefore be certain, fince it depended upon conditions that vfere in themfelves uncertain. To which I anfwer, that if this dodlrine be true, there could be no eledlion of any at all to eternal falvation. For God knows, and did eternally know, that none of us can ever ob- tain either faith or repentance, or other condition of falvation, unlefs he givey them. And a decree founded upon fuch con- ditions as can never be fulfilled, leaves the cafe hopelefs and remedilefs forever. To fuppofe any chofen to falvation upon impolfible conditions, is to fuppofe thofe defigned for falvation in God's eternal counfel, whofe perdition is abfolutely necef- fary from that very decree j. which is the height of abfurdity. —If any fliould anfwer to this, that God might decree to give men ability to comply with thefe conditions, this fuppofal obviates the objedlion at once ; and fliews that the decree could not be conditional. ,Fof if* God has abfolutely decreed to fanftify the ele6t, he has abfolutely decreed to fave them ; fan£lification and eternal falvation being neceflarily conne6led in the nature of things. If he has not abfolutely decreed to fandtify them, he has not decreed to give them ability to be faved ; for he knows they have no power to fandlify ^hem- felves ; nor is there any poilibility of falvation without fandli- fication. — If it fliould be yet further urged in this cafe, that God decreed to fave thofe, that fhould duly improve thofe powers which they have in common with the reft of the world, and none but thofe, this would not help the cafe. For our grand impotency lies in our wills ; and God knew from eternity, that none of us {hould ever have a will to comply with even thefe terms of falvation, unlefs he fliould work in us both to loill and to do^ of his own good pleafure. — From thefe premifes it appears to me necejTary, that the objeds of the ii6 "The Decree 0/ Election. the decree of eledlion muft have been a certain number ; anrt that there could have been no uncertain precarious conditions in God's eternal counfeL But fince conditional decrees have been fo warmlj efpoufed, even bj fome men of figure in the learned world, it may be proper to conlider this cafe yet more particularly. If the decrees of God are Conditional, the foundation of thofe conditions muft be either in God or in f?ian, or in both. But if it be made evident that it can be in neither God nor man, I think the confequence muft neceffarily follow, that there are no conditions in the divine decrees : But that the objedls of the decrees are a definite certain number. That the foundation of thefe conditions cannot be in God, appears to me moft certain, from the following confiderations. — It is, I think, allowed by all that have any juft idea of the' divine perfe6lions, that the will of God is his eflence, or an elTential principle of operation in him. God cannot be acorn- pofition of parts, powers, or properties ; and therefore his wil5 cannot be any thing diftinft from his elTence, confiftently with his infinite nature, as 1 have obferved before. From whence it follows, that to fuppofe any conditions of the will of Godj,' or of the decree of God, (which is his will with refpeft to us) is to fuppofe conditions of the divine nature and eflence : that i*; that God may be or may not be what he is, upon certain con- ditions ; which is too fliocking to a feries mind, to need any animadverfions. — Befides, if the eternal counfel of God was in- finitely right, juft and good, it could admit of no conditions : For infinite reftitude muft always be invariably the fame, whatever conditions can be fuppofed. There can be nothing better, and the counfels of God cannot be worfe, than infinite redtitude. His counfel muft therefore, without any condi- tions, be always the fame ; and the eleft muft be a certain and' definite number. — I add to this, the abfolute will of God is both the firft caufe, and the ultimate end of the falvation of the ele£t, as has been already confidered. It muft be the firft caufe ; becaufe their very being, their qualifications for falva- tion, and their falvation itfelf wholly depend upon his will ;' and had neither of them ever been, if he had not willed them. It muft be his laft end ; becaufe there was nothing eternally esifting but himfelf j and a non-entity could not be an higher end 'The Decree o/" Election. 127 end and motive than his own will. There could he no future end and motive in his creatures fuperior to his will, fincethey all depended upon his good pleafure for their exillence and rjl their valuable qualifications, as has been obferved. — Now for the firil caufe of our falvation to be the abfolute will of God ; and yet that firfl caufe to be conditional, is a contradic- tion in terms. To imagine any previous conditions to the will of God, is to fuppofe fomething prior to the firft caufe, which is likewife a contradiction. To fuppofe any fubfequent conditions to the will of God, is to fuppofe the firft caufe to be precarious and uncertain, mutable and liable to the controul of fome other caufe ; or, in a word, to be the firft caufe, and yet no certain caufeat all, which is equally abfurd. — And, if we coniider the will of God as the laft end of our falvation, the fame abfurdity will follow from the fuppofal of any con- ditionality therein. For if God's will be the laft end, there can be no other end fuperior to it, that can controul or change it ; that is, it caia have no conditions. If God's ulti-= mate end be conditional, it is becaufe there may be fome other motive greater than that, which may prompt him to change his mind ; which fuppofes that there may be in God an end or motive higher than the higheft, which is too grofs an ab- furdity to meet with any entertainment. — Thus, I think, I have ftiewn, that if we have any reverent conceptions of the divine nature, we can find there no foundation for a conditional decree. I proceed to confider, whether there be any foundation for fuch conditionality in the decrees of God from the nature of man. — If there be any thing in man, that could occafion any conditions in God's electing love, it muft be fome good quali- fications forefeen in him, upon the condition whereof he is chofen to falvation. This, 1 think, is what the advocates for conditional decrees do always fuppofe. They imagine, that God choofes men to falvation upon condition of their faith, repentance, and holinefs of life ; that he forefees who will be- lieve in Chrift, repent of their fins and live to God ; and up- on fuch foreiighc, determines their eternal happinefs. — But could God forefee any good in man before he willed to them their firft good ; or any power to be or do good, before he willed to give them fuch power ? Could he forefee their im- provement li^ The Decree ©/"ELECTION. provement of fuch powers as he determined, before he deter- mined them that affiftance bj which alone they Ihould be able to imprave them? It is impoilible to imagine greater abfurdi- ties than thefc are. — If there were any conditions from the na- ture of man, in the will and counfel of God, thefe conditions muft exift, or at leaft the forefight of them mull be fuppofed, be- fore God's eternal counfel ; and fo there muft be fomething older than eternity ; and fomething cxifting before the will and counfel of God, which fuppofals need no refutation. — If God for.efaw thefe conditions in us before he willed them, he forefaw them before they had any foundation ; and confequently before they were future. For I think that there is nothing more certain, than that the only eternal foundation and caufe of the futuri- ty of any good in us was the will of God to give us that goodj and to enable us to improve it.— Beiides, if God forefaw thefe conditions in us before he willed them, his fore-knowledge muft be prior in time to his will, and confequently his will muft not be eternal ; there muft be fucceflive properties and faculties in God ; which are utterly inconfiftent with his eter- nal uncompounded nature. From what has been faid, I think I niay now fafely come to a conclufion, that the decree of election neceflarily implies, that God has, without any conditions in his will and counfel, chofen a certain number to grace here and glory hereafter. Thus the foundation of Godjlandeth fure, having this feal^ the Lord knoweth them that are his, 2 Tim. ii. 1 9. After all, it muft be acknowledged, although there can be no conditions in God's decrees, yet he has decreed, that the falvation even of the eledl themfelves ftiall be conditional ; that they ftiall be favcd upon the only conditions of their faith in Chrift, and other correfponding graces : which conditions he has decreed to give them, that they may be meet for the fal- vation to which they are defigned.— There is nothing more certain than that God has propofed thefe conditions of Salva- tion in his word to all that ftiall ever be faved; and it is from thence certain, that he decreed fo to do ; for his will is always the fame, i here are therefore conditions of the event, though there be no conditions of the decree: Nor is the event the lefs certain becaufe of the conditions, fince God has immutably 2 degreed 11)6 Decree of 'EtjectioV!. _ 129 decreed to give- them alfo; to enable all the ele6l to believe to the falvation of their fouls. — It may be perhaps for want of a due attention to this, that many are prejudiced againft the dodtrine of abfolute decrees. Becaufe they do not coniider, that though the will of God in itfelf have no conditions ; yet the eJl'Bs of his will have conditions. There are even in the counfel of God conditions of our falvation, though none of our eleftion. God has decreed to the eleft necefiary qualifi- ^lations for falvation, without which they fliall never obtain it. . And fo the fecret and the revealed will of God are al- -ways and in all things the fame. Thus I have briefly iliewn what we are to underftand by the decree of eleftion, upon the fuppofal of fuch a decree ? And I have endeavoured to explain and confirm each part of piy defcription. 2. I am next to confider v/hat Evidence we have that this do£hrihe is true, which I have hitherto taken for granted.— I have indeed been already led to take occafional notice of fome ,of thofe arguments, that are now to be oFered in confirmation of the propofition. It is however neceffary to endeavour to fet thofe arsuments in a clofer view and ftronger lisht, that we may more clearly fee the truth and importance of the doc- trine i am pleading for. Repetitions are preferable to oblbu:- rijyj and i had rather be cenfured for repeating the fame things, than for falling ftiort in point of evidence, and for lea- ving the caufe doubtful and uncertain. I. It is neceffary from the very firil idea we have of an in- finite God, that he is Onmifcient. — The fuppofal of the leail degree of ignorance in an infinite mind, is an affront to com- mon fenfe. An infinite being, with but a finite knowledge, is the greateft contradiction. So that we mull neceffarily allow an omnifcient God, or no God at all. This appears evident at the firil view, and admits of no debate. — It mu(l therefore be allowed, that all things future were eternally open to the view of this omnifcient mind. He could not have been omni- fcient, if any thing prefent or future was from eternity un- known to him. — i fhall not here concern myfeif with the de- bate among the fchoolmen, how or in what manner all futurir ties were eternally prefent with God. That is a filbjeci vaftljr R abov^ 13c The Decree o/" Election. above the enquiry of fuch fhort- lighted creatures as we are ; for God is higher than heaven, what can we ^voxv ! We may fafely, and muft necefiarily conclude, that the knowledge of God is equal to his infinite nature ; and that he muft confe- quently foreknow whatfoever fhall come to pafs, though we know not how. Thus far we go upon firm ground ; a Hep further plunges us into an unfathomable depth. To apply this to the prefent purpole : God's foreknow- ledge of the fandtification and eternal falvation of all that Ihall ever be faved, renders thofe events certain and nccelTzry ; that they will not, they cannot be otherwife than he fore- knew they would be. — If God's foreknowledge were not cer- tain, it would not have been knowledge, but conjeclnre. If God's foreknowledge was certain, the event muft be likevvife certain and neceflary ; how could he otherwife certainly fore- know it ? If God did not eternally foreknow thefe events in all their circumftances, jufc as they would come to pafs, it would not have been knowledge, but miftake ; and if he did foreknow thefe events, juft as they would come to pafs, they muft necefiarily come to pafs, juft as he foreknew they would. — A neceflity of infallibility muft therefore be unavoidably connefted to the foreknowledge of God. And whether we can. form any juft notion, how the feveral perfe£tions of the di- vine nature did eternally co-operate with refpedl to our fu- ture falvation, or not, it muft follow from thefe confide rations, that there was with God from all eternity, an infallible cer- tainty and necefiity of the whole progrefs of the falvation, both in grace and glory, of every individual perfon that will ever be faved. It is abfolutely impoflible, that the falvation of any one of them can fail (the certainty of their falvation being founded upon the nature of God), uulefs we dare fup- pofe even God himfelf to be fallible. I prefume, that even the oppofers of abfolute decrees will themfelves generally allow the foreknowledge of God, with thefe undoubted confequences of it. How unrcafonsble is it therefore, to quarrel with the doftrine of abfolute decrees, when they muft allow the abfolute certainty of the event, or deny the foreknowledge of God ; and whatever objedion can be imagined againft an abfolute decree, the fame can, with the fame force and upon the fame grounds, be urged againft p. certain Tht Decree q/ELECtlON. 13I rertaln and abfolute foreknowledge ? For it is the fame thing, and the fame confequences in all poffible inftances will follow^ a the certainty and infallibility of the event do flow from the knowledge, or the will of God. Thofe obje6lions can there- fore be no juft reafon witH fuch men againll God's predeter- mination, that equally militate againll his prefcience, which is what they dare not deny. It has indeed been objected againll this do6lrine, that the falvation of particular perfons is in itfelf a contingency ; what may be, or what may not be, according to their compliance or non-compliance with the terms and conditions of falvation propofed in the gofpel ; and therefore, that it muft neceffarily have been foreknown of God to be a contingent and uncertain event ; for fuch it certainly is, and God foreknew it to be as it is. To which I anfwer, that although the event be contingent with refpedl to us, while we do not certainly know whether we Ihall comply with thefe terms of falvation or not j it could not be contingent with refpedl to God, who from eternity did certainly know whether we lliould comply with thefe conditions^ or not ; and therefore, did certainly know what the iffue and confequence of our compliance or non-com- pliance would be. — God could not have been omnifcient, i£ he did not eternally foreknow ail the minuted cir~ cumftances of our whole condudl with their confequences^ all our difpofitions, afredions, and converfations here in this world, as well as our eternal ftate in the world to come. He mufl have foreknown thefe events, as they would be in themfelves, when they come to pafs ; and not as they would be to fuch fliort-fighted creatures as we are, before they come to pafs.— 1; Thefe events will be no longer contingent or uncertain to us, when they are fully accomplilhed ; and there- fore could never be contingent or uncertain to God, who did from eternity as well forefee their full aecompliihment, as the conditions en which they depended. To conclude this head, if God did not eternally foreknow all events, and the accpmpliiliment of all circumftances and conditions of events, with refpe6l to all his creatures, it mull be either frc-m. defect of knovrledge in God, or from fome ob- R 2 flruftion 132 '^he Decree 0/ Election. ftrudion or obflacle in the creature, that hid the event from the view of an omnifcient eye. Not the former : Let tiojuch arrogancy come out of your mouth ; for the Lord is a God of kfiowledge, and by him aBions are weighed, \ Sam. ii. 3. - Not the latter : a finite being cannot controul an infinite nature ; nor caft any obfcurity in the way of infinite knowledge. It is in vain to feek deep to hide our coimfel from the Lord. Ifive fay, the darhiefs Jhall cover jts, even the night Jhall be light about him i yea, the darknefs hideth not from him : btit the night fijineth as the day, the darhiefs and the light are both alike to him, Pfal. cxxxix. 11, 12. — Neither is there any creature that is not tnanifejl in hisjight} hut all things are naked and opened un- to the eyes of him with whom %ve have to do, Heh. iv. 13. And now, I think, I am got fafely thus far. And there can no objedtion lie in the way of this truth, that God did e- ternally and certainly forefee the falvation of all that will ever be faved ; and that this forefight of his renders their falvation neceffary and infallible. — I therefore proceed a Hep further. 2. It is aifo necefiary that the eternal God be z.perfeB be- Ijig ; and that all the perfections of his nature fliould always concur in all his operations t- The holinefs (for inftance") and the goodnefs, the truth, the mercy, the juftice, fo likewife the knowledge and the will. of God, do moft neceflarily agree to- gether, \\\ ail his difpenfations. — Some of God's attributes are indeed very diiiercnt, and even contraiy in their exercife upon the creatures. It is a vaftly different thing to us, to be the objedls of God's favour, or of his juftice, Vv'rath, and difplea- fure : That we muil confider of fome of the operations of God towards us, as the actings of one and not of another of his glo- aious attributes. Thus his bcftovving falvation upon any, is an act of his grace, and not of his juftice ; and punifliing any with eternal deftru6tion, is an adt of his juftice, and not of his grace : Yet all his attributes inuil always unite and agree in his own infinite mind. His grace is not, in the inftance men- tioned, inconfiftent with his juftice, nor his juftice inconfiftent with his graces There can be no contrariety, no oppofition or repugnancy in the divine nature. This muft not be iuppo- led of an infinitely perfect being. — To fuppofe that God ever ceafed ^'he Decree 0/ ELECTION. I3J ceafed In any one aft to be holj, to be jufl, to be good and merciful, or to have every one of his effential properties in exercife, is to fuppofe that he ceafed to be God- For he muft be an omnifcient God, a holy God, a merciful God, a juft God, 'iSc. at all times, — and in all inflances, or be no God at all. — Whatever attributes or properties neceffarily belong to the divine nature, are either eflential to him, or elfe God may ceafe to be what he is, or be at one time what he is not at an- other. But this is what no man dare fuppofe. And if all the attributes or properties which necelTarily belong to the divine nature, are effential to him, no one of them can ever be rexnoved, not fo much as in one inflance, or one moment, without the deftrucTrion of his being, — To apply this to the cafe before us. The decree of eleftion is not to be fuppofed an a6l of God's knowledge, feparate and. diftindl from his other effential perfections : but an eternal a£l; of his mind, wherein they all unitedly concur. If God did eternally foreknow the falvation of the ele£t, he did foreknow it in a manner agree- able to all his effential properties ; and confequently, in a man- ner agreeable to his will, which is one of them.— Whatever difficulties there may be in our minds with refpedl to the e- ternal concurrence of God's will with his knowledge, relating , to fome things that either have or will come to pafs, and were confequently the objefts of his prefcience ; it is certain, that, in' fome way or other, their futurity was agreeable to his v/ill, or elfe his knov/ledge and will would have been at difagree- nient, which may by no means be imagined. What is God's knowledge but God himfelf knowing ? And what is God's will but God himfelf willing ? To fuppofe thefe at difagree- ment, is therefore to fuppofe God at difagreement with him- felf, which is the highefh blafphem^y. Tt is alfo impoiiible, from the very nature of God, that he could eternally foreknow our future falvation in a way repug- nant to his will, not only becaufe all his perfedlions, and con- fequently his knowledge and will mufh always agree ; but al- fo becaufe it is impoffible that our falvation fhould have been future, contrary to his will. It vv^as certainly in his pov/er to have hindered it, if he had not willed it ; and then it never would have been, and confequently could not have been fore- known. Nayj, it is certain that the falvation of all that itail ever »34 ^^ Decrei c>/'ELEC'flo^f. ever be faved, did etern?.llj depend upon the will of God, ar* the firft caufe of it ; as I have obferved before. There could be nothing elfe from eternitj to make our falvation poffible y and therefore it could not have been the object of God's know- ledge, if it had not been the obje£l of his will.— This, I think, is clearly evident, that the future falvation of every indivi- dual perfon that fliall ever obtain it, did eternally depend ei- ther upon God or the creature, as the caufe of it ; for an ef- fect without a caufe, is a flat contradiftion. It could not de- pend upon the creature, who had no exiftence; nor could have power to give either grace or glory when exifting. it mull therefore have neceflarily depended upon God, as the only poffible caufe. And if fo, it mufl either have depended upon his will, or upon fome other of his divine perfc6lions without his will, and difagreeable to it ; upon fomething in himfelf, that fliould neceffarily conftrain him to beftow falvation upon the eledt, whether he would or not. But this none dare im- gine. It mud therefore have depended upon the will of Gody or upon nothing at all, for its futurity and poffibility. From which it neceflarily follows, that if the future falvation of the ele6l could not polTibly have been, God could not have eter- nally foreknown that it would have been, except he had will- ed it. — This is alfo evident from the very nature of the de- cree of eleftion ; if God has eternally chofen any to falvation (as is aflerted in our text), he has eternally willed their falva- tion ; willing and choofing being the fame thing. To choofe any thing, and not to will the object of fuch choice, is a con- tradiftion in terms. From all thefe confiderations it is (I think) manlfeftly true, that God hath eternally known and eternally willed the whole future falvation of each individual heir of everlaiting life and glory ; and that their falvation, being founded upon the fore- knowledge and will of God, is, like his glorious nature, necef- fary and infallible ; which is the thing to be proved. — The fal- vation of the ele6t is the myjlety of his ixnll^ according to his good pleajurcy which he hath purpofed in hi:rijelj\ Eph. i. 9. 3. It is alfo necefTary, that an infinite God mult be an rW mutable being ; and that there cannot be in any of his perfec- tions the leail variation or poffibility of change. All the counfels and purpofes of God muft have been from eternity in- finitelj ^he Decree of ELECTlOtJ, 135 !'initt:ly Vv^Ife, infinitely holy, and infinitely good ; there can therefore be no poffible reafon why they fhould change, fince there can be no change for the better ; and we cannot fuppofe that infinitij Wifdom ihould change his purpofes without any reafon for it. — Nor indeed is it poffible that they fhould change or alter in the leaft inftance or degree ; fuch change neceflari- Ij implying that God would ceafe to be infinite. How can God be infinite, if he be in any refpe£l what he was not be- fore ? unlefs we allow a different kind, or different degree of infinite being, which is abfurd. He is the Lord, he changes not, Mai. iii. 6. He is thejame yejierday, to-day, and for ever, Heb. xiii, 8. With him is no variablenefs, neither Jhadoxv of turning, James, i. 17. V/here the fcjiptures fpeak of God's changing his purpofes or counfels, they fpeak after the manner of men ; and repre- fent to us that Cod a6ls in thofe cafes, as we do when we change our purpofes. As a change of purpofe in us procures a change of conduQ:, fo a change of conduft tovv^ards vis is re- prefented as a change of purpofe in God, by way of condefcen- fion to our weak capacities. The change in reality is in us, and not in God ; this occafions an alteration in his providence towards us, though there can be none in his nature or will, "^fbejirength of IJrael voill not lie, nor repent, for he is not a man that he floovld rehent, i Sam. xv. 19. — Tlhe gifts and calling of God are without repentance, Rom. xi. 25. And now, what hinders our coming to a lafe and certain con- cluiion, that God has decreed in his eternal purpofe, according ' to the good pleafure of his will, to give grace and glory to a certain number of the children of men ? I have proved from ^lie very nature of God, that he mull eternally, certainly, and infallibly foreknow the ftate of each individual heir of falva- tlon ; and be fully acq^uainted from eternity with the whole progrefs of their grace here, and their glory hereafter. — I have proved, that this foreknowledge of God was according to his eternal will and pleafure. It couid not be difagreeable to, but in the order of our conceptions muft be founded upon his will, fince it would not have been, and confequently would not have been the obje£t of his knowledge and forefight, if he had not willed it. — I have proved, that God's foreknowledge and will are, likf; all other perfections of his nature,, immutable j and 13^ 57*^ Decree o/Election. and that tliej are the fame now, and will be the fame for ever, that they were from all eternity. And when thefe premifes are put together, does the conclulion neceflarily follow ? Ad- mitting thefe premifes to be true (and I think I have proved that they are triie), we muft of confequence admit the truth of the proportion which was to be proved. Having thus coafidered the evidence of this propofition, as being founded upon the nature of God, I proceed, in the next place. To confider whether it be not alfo a truth clearly manifeil from plain declarations of the word of God. I begin with the confideration of that text in Rom. viii. 29, 30. For 'ivhom he did foreknow^ he alfo did predejiinate to be cojifoymed to the image of his Son. — Moreover whom he did predefcinate, them he alfo called ; and whom he called^ them he alfo fiflified ; and. whom he fufifcd^ them he alfo glorified. In which words we find the foreknowledge of Cod, his prede- termination, the fandification, juftification, and eternal falva- tion of the elect, as fo many links in an infeparable chain, ne- ceiikrily connefted together. And, of necefl'ary conlequence, ■we here ^\r)A the truth of the propofition before. us made mofl: certain and evident.— If God did foreknow and predeilinate the future ilate of every heir of falvation, if he does actually call, juilify, and glorify every one that v/as foreknown aftd predeilinated in his eternal counfel, then Qod has from all e- ternity elected a certain number to everlafting life, which is the thing to be proved. But the former is afferted in the test; and therefore the latter true. — I can here fee no room for any plauiible evafion. The words are plain, full, and per- tinent to the purpofe. To queftion the truth of the doftrinq I am pleading for, is to queftion the truth of this facred text. The like evidence of this truth is alfo found in A61s viii. 48. As many as were ordained to eternal lifsy believed. Here the decree, and the confequences of it, are both afferted ; and fhev.-n to be of equal extent. For, if all that v/ere ordained to eternal life believed, all that were ordained to eternal life, fhall be certainly faved : Faith being falvation begun ; and falvation being every where in the gofpel promifcd to true be- lievers. Nothing can be clearer to the fame purpofe, than that 'm I Rom. The Decree of Elegtws. 137 Rom. ix. 23. T'hat he might make known the riches of his glory, 071 the vejfels of mercy, which he had afore prepared unto glory. — That this fore-preparation unto glorj, here fpoken of, was in God's eternal counfel, appears manifeft from the inflance of God's decree with refpefk to Jacob and Efau, from which the apoftle draws the confequence here before us. It was before they had done either good or evil^ that the pur p of e of God according to eleSiion might f and, verfe 11. — That this preparation unto glorj was an a6l of God's fovereign counfel, is llrongij alTerted in verfe 15. He will have mercy on whom he will have mercy. — That it is an a6t of his eternal and un- changeable purpofe, is alTerted in the cited text. He adluallj makes known the riches of his glorj, on all thefe veffels of mercj which he had, in his eternal purpofe, afore prepared unto glorj. — Were it even granted to the oppofers of this doftrine, that the decree of God with refpe£t to Jacob and E- fau, from whence the apoftle argues throughout this chapter, referred onlj td their temporal circumftances, it would no- thing afFed the caufe. For if the apoftle thought it to be juft arguing from thence, to God's decree of making known the riches, of his glorj on the veffels of mercj, we ihould think fo too. This truth is likewife confirmed from Rom. xi. 5, 7. E^ , ^enfo then at this prejent time alfo, there is a remnant accord- ing to the eleBion of grace. — 'The eleBionhath obtained; and the rejl were blinded. If it was true then, it is true now and at all times, that the remnant of God's children are according to the election of grace; and confequentlj, that he hath eternally chofea all that ftiall ever be his children.— If it be true, that the election obtain, and the^ reft are blinded, it thenc§ follows, that all the objedls of his elefling love ftiall obtain falvation, and none but thej. But the time would fail me, to confider particularly all the texts of fcripture, where this do£lrine is clearly revealed. I fhall therefore but juft hint at fome few of the manj other fcriptural evidences of this truth. — If it be true, that the e- left are predeflinated according to the purpofe of him, who worketh all things after the counfel of his own will-; as is af- ferted in Eph. i. 11. — If it be true, that God hath appointed them t0 obtain faivationf by our Lord fefus Chrifi, according S to 'i S 1" he Decree of ^.LECTlotJ, to that in i Thef. v. 9. — If it be true, that God hath from the heginning chofen them to falvation, according to 2 Thef. ii. 13* — If God has faved them and called them imth an holy callings not according to their woris ; hut according to his own purpofe and grace, which was given them in Chriji fefiis before the ivorld began, as in 1 Tim. i. 9. — If they are eleSl according to the foreknowledge of God the Father, ?is in I Pet. i. 2. — It murt: then neceflarily be true, that God hath, according to the good pleafure of his will, from all eternity, ele£led a certain num- ber to everlafling life ; which was the thing to be proved. I have not hitherto been confideiing, nor attempting to re- move the difHculties that lie in the v.'ay of this dodlrine. But have only endeavoured to explain it ; and to enquire into it's truth and certainty. It is foon enough to confider and folve the fcruples that arife in our minds upon the fuppofal of any fadt, when the faft itfelf is eitablilhed and received. There is no occafion to excrcife our minds with difficulties, about that which we have no reafon to believe. — It is not therefore the queflion now before us, how can thefe things be ? But whether this do£lrine be the truth of God, or not ? If it be e- vidently true, we muil receive it for truth, whatever objec- tions arife in our minds ; and not reje6l it becaufe we do not fully underftand it. — If we fufpend our affent unto every truth until all the difficulties concerning them are removed, we mull remain fceptics as long as we live ; and never fully confent to- the being of God ; uor even to our own being ; for there will always remain infuperable difficulties with refpeft to both.— Here then we flionld make a paufe ; and review, without prejudice, the arguments which have been offered j and confider their force ; and let our aflent to this do£trine be as ftrong as the evidence of its truth. If it be founded upon the nature and word of God, there is no room to difpute it. If it be founded upon neither of thefe, there is no reafon to believe it. I do not fpeak this to difcourage all proper and modefl en- deavours to obviate the difficulties, that may arife in our minds from the contemplation before us. For, though wc cannot expeft to fearch out and comprehend the perfeftions of God, fo as to have a full and clear view of the eternal o- perations of his infinite mind : Yet we may find fufficient an- fwcrs 'fhe Decree 0/ ELECTION". 1 39 fwers to all the objedions that can be thrown in the way, to fatisfj a fober and humble enquirer after truth. (3.) I fliall now accordingly endeavour to refute fame of the chief of th of e Objections, that lie in our way ; and I hope I fhall at leall be able to make it appear, that there are no ab~ furdities in the doBrine of ahfolute-decrees. One of the chief objections againft this do6lrine is, That it ** takes away the liberty of the creature ; is inconfiftent with *' that freedom that mufl necelTarily be fuppofed of a rational *' and accountable being. — If God has abfolutely decreed the ** event ; and the falvation of the eled: is by virtue of that " decree abfolutely necelTary, that it cannot fail of accomplilh- *' ment, it is in itfelf unavoidable ; and the eledl muft be fa- ** ved whether they will or not. And what liberty or free- " dom can there be then left them in the affair of their falva- "'tion?'' This being a principal objection, upon which the mofl of the difficulties that are raifed againft this dodtrine do very much depend, I fliall be fomething particular in anfwering it. And I would iirft aik of the obje£tor, Whether he does not find himfelf at full liberty in all his actions ? Let him look into the operations of his own mind ; and enquire whether he has any force or conftraint put upon his afFedlions appetites or incli- nations, in any cafe whatfoever ; and whether he does not a£t voluntarily and fpontaneoufly in all his moral condu6t ? I think every one will, in this cafe, anfwer in the affirmative. And what room can there then be for this obje£tion ? — He cannot perhaps fee how this is conlillent with an abfolute de- cree. What then I muil we difpute againft a plain manifefl fact, becaufe we do not know how it can be ? We cannot fee how it is confiftent with an ijnmaterial fpirit to have any re- lation to fpace ; or to a6t upon matter. Muft we therefore difpute the union of our foul and body, and the fubjedtion of our bodily members to the dictates of our minds, becaufe we cannot fee the confiftency of it ? Are there not a thoufand un- doubted realities in the material world, wherein there are fuch apparent inconliftencies, as we cannot fee through ? mull w^e therefore reje£t the greateft certainties, becaufe we are but fhort-fighted creatures ? — I think I have proved, from the infinite nature and perfections of God, that the decrees are S 2 certainly i4« 7'/6^ Decree o/" Election. certainly abfolute, and without any poffible conditions ; and that the futurity of the decreed event mufl be certain and in- fallible. And yet we find by experience, that we are at full liberty and freedom, that we a£l in all our moral beliaviour according to our own wills. And does not this conlideration make it neceflary, that the liberty of the creature is confiil- ent with the decree of God, whether we can fee through it or not ? It is a great deal too bold and afluming, for any man to fay, that it cannot be ; fur how does he know that it cannot be ? Is it a neceflary confequence, that becaufe God is infiuite, be- caufe his knowledge and his will are infinite, and muft always agree together ; and becaufe the objedls of both are confe- quently certain and infallible, that therefore he cannot make a creature in a ftate of freedom and liberty ? If this be pof- fible, if God can make a creature at full liberty, notwith- flanding his predetermining what he would make him for, how he would be glorified in him, and what his ftate Ihould be, there is then no inconfiftency between an abfolute decree and the liberty of the creature. And who dare venture to fay, that God cannot make a creature in a ftate of freedom, and be notwithftanding poffeflTed of thefe infinite perfections of his nature? — Nay, thefe infinite perfeclioas of his nature do make it neceffary, that God can make a creature in a ftate of perfe6t liberty. If his knowledge and will are infinite, his power muft be alfo infinite. He cannot be infinite in one, and not in all his eflential properties ; and it cannot be impof- fible to Omnipotence, to make a creature at full liberty, if he pleafes. — What then becomes of this objeclion ? If it be replied to this, That " it is a contradi£lion to fup- *' pofe, that fuch a decree as makes mens falvation unavoid- " able and neceftary, whether they will or no, is confiftent " with liberty znd freedom ; that this therefore cannot be ar- *' gued even from the omnipotence of God ; for God cannot *' perform contradictions or abfurdities." i anfwer, who ever dreamed of fuch a decree as would inake mens falvation thus unavoidable, or that will fave them whether they will or no ? I have fliewn already, that God as well decreed to give grace, as to give glory to all the eleCtj and that their intereft in Chrift, with all the bleffcd confequen- '^he Decree 0/ Election. 141 ces of it, was decreed to be the obje£l of their own free choice, and earnefl purfuit ; what they fhould freely choofe, and di- ligently labour after, in all the methods of God's appoint- ment ; and in that way, and that only, obtain it. And this is fo far from contradicting the freedom of the eleft, that it fully eftabliflies it. It is neceffary, even from the decree of God, that they fliall adl freely and at full liberty, in choofmg their own falvation, and ivorhing it out with fear and trein- bling.— Where, then" is the contradiftion ? Is it a contradic- tion, for any event to be infallibly neceffary with refpeft to a rational being; and that being to be notwithftanding in a ftate of freedom ? Is it not infallibly neceffary for the faints in hea- ven to be everlaftingly glorious and happy j and do not they neverthelefs enjoy the perfc6lion of freedom ? Is it not infal- libly neceffary, that the glorious God Ihall be eternally infi- nite ; and dare any man imagine, that God himfelf is not at full freedom and liberty, to a£l according to his own good pleafure ? If it be yet further urged, " That, according to this doSlrine " of the decrees, there is a neceffity that the ele£l fliall will the " means of their falvation, finceGodhas decreed to give them *' fuch a will ; and the fame neceffary certainty, that thofe who " are not elefted Ibcll not will the means of falvation. And is *' it not a contradidion, that either the one or the other fhould " be in a ftate oi freedom, iince they cannot vcill the contrary " to what they do." In anfwer to this I muft obferve, that a power to will, or not to will, any particular objed of choice, or a power to choofe indifferently either the one or theother of two contrary objeds, is fo far from freedom, that it is utterly inconfillent with i ; and is what cannot be predicated of any being that is per- fectly free. — We could not be free agents, if v\'e had not a power to v/ill what appears to us, froin our prefent view of things, moft at to be chofen ; or if Vv^e had a po'wer to will what appears to us from our prefeut view of things unfit to be chofen. For either of thefe fuppofes the v/ill itfelf to be the effeft of fome conftraint from fomething without ns ; and not to be the refult of our own underflandings, affections, and appetites, as it always is in every free agent. This is equally truC; whether our wills are always excited and adled by fome apparent 142 ^yj^' Decree o/'Elegtiok. apparent good, as has been generally fuppofed ; or whether they are commonlj a61;ed by fome prefent uneafinefs, as hag alfo b^en fuppofed ; or whether by both of thefe. — Freedom, therefore cannot be oppofed to neceffity. Every free agent xnufl neceffarily wil/ what his underftanding, appetites, and af- fedions, reprefent to him the mod fitobjecl of choice; he can- not do otherwife. To fuppofe a power to do othcrwife, is to fuppofe a power that is extrinfecal to him, that mufl move his will as a clock, or watch is moved ; and is therefore utterly Inconliftent v/ith freedom.— If freedom confiiis in a power to nvi/l or not to will what appears to the mind in its prefent view of things the fitteft objecl of choice, then the holy angels and glorified faints are not free : For they cannot help but •u'/// the glorj^ of God, and their own holinefs and happinefs. Nay, the blefied God himfelf, upon this fuppofal, cannot be free : For he cannot do otherwife than eternally u-/// the glo- rious perfections of his own excellent nature ; he cannot if/// any event, the futurity of which is not fome how agreeable to them.— Freedom therefore is only oppofed to coaflion or con- llraint. He that can aft according to his ov/n will, and do what he does — of choice, without any conflraint, is therein free ; though perhaps he may not be capable to do every thing that he would do, if it were in his power. '1 hus the mer- chant a6ts freely, who by his trade advances his eflate but a hundred a-year, becaufe he a6ls of choice, and is under no con- flraint, though he may probably defire to double the increafe. And thus the believer a£ls freely, in his acceptance of Chrifl, and living to him ; for that is according to his own will and choice, without any conftraint ; though he is not capable of all thofe gracious attainments which he defires. Thus like- wife impenitent finners aft freely, becaufe they aft voluntari- ly, in all their finful indulgences ; though they may be inca- pable to obtain fome particular finful gratifications, which their lufts prompt them to. In a word, he that afts voluntarily, and v>-ithout any compulfion or conflraint, afts freely ; and he that has a power fo to do, is in a ftate of freedom and liberty : for freedom confifls in nothing elfe. The freedom of a creature does not confill in a power to do every thing which he might choofe to do (that feems to be the peculiar prerogative of God himfelf, and implies omnipotence), but in a power to aft of choice The Decree of ELECTION* 143 clioice in all that he does do. From which it neceflarily fol» lows, that the infallibility of the decree of God can no ways obftruft the liberty of the creature ; in that every rational agent does neverthelefs always aft voluntarily in all his moral conduft : and is therefore always in a ftate of freedom and li- berty. I know that it has been the common do6lrine of divines, that the will of man has full freedom with refpeft to things natural ; yet not in things fpiritual ; but that in thefe things it requires fupernatural grace to move and influence it. — How- ever, I cannot but think (with Mr. Lock) that it is a very in- accurate and obfcure way of fpeaking, to attribute freedom, or want of freedom, to the will. The v/ill being but a pro- perty or faculty of the mind, can no more than any other of our intelle£lual powers, be the fubjeft of other properties or faculties.— Free agency implies perfonality, which I think no man applies to the will. On the contrary, every one will al* low, that there is a great diiFerence between an acl, and an in- telligent agent ; and that it is the latter only, that can pro- perly be the fubjedt of freedom, or want of freedom. And therefore to attribute either of thefe to the will, is to make that the agent, or perfon, when it is indeed no more than a perfonal adl, or the perfon ading in a way of choice : — the confufion of which is obvious, and has been too manifeft by the multiplied impertinent debates upon this fubjeft. I ne- verthelefs fully agree with the meaning of thefe divines, if I underftand them. I agree, that no man has a power to will the exercife of faving grace, and a life of holinefs and piety, until the Spirit of God, by his fupernatural influences, repre- fents thefe to him as molt fit to be chofen, and makes fuch a powerful impreffion upon his mind, as conquers his natural a- verlion, and excites him to will them. — It is evident, in every man's experience, that our natural propenfity fs to evil^ only to cml, and that cont'mually . But thefe things that are evil, ap- pear in a falfe light to our carnal minds, efpecially to our ap- petites and afFedlions, as things moil fit to be chofen ; and while they thus appear to us good and eligible, we could not be free, if we did not will them. While we a6l as rational and free agents, we mull will and choofe what appears to us from our prefent view of things moft worthy our choice. And 144 5"i&^ hecres o/EhZCtlo^. And it Is therefore becaufe we are in a Hate of freedom, with rsfpedl to the affairs of a fpiritual and moral nature, that we cannot habitually choofe a gracious fpiritual and heavenlj life, until, by the powerful agency of Divine grace, we have fuch an habitual impreffion upon our minds, that overcomes our contrary inclinations, and reprefents fuch a life-moft wor- thy of our approbation and purfuit. Though we may fome- times want freedom and liberty in things natural, (A man in a dungeon cannot be faid to be in a flate •'^'' freedom) yet a ra- tional creature, while fuch, can never want freedom in things fpiritual and moral ; iince whatever he a£ts in thofe concerns, lie Z.&.S voluntarily, and therefore freely. — It is true, indeed, that linners may, in fome fenfe, be faid to be in bondage to , their lufts": that is, they freely and v/illingly perform their bafe and fordid drudgery and cannot will to do otherwife while in an unfanftified flate. Nothing but the law of the Spirit of life in Chriji 'Jefiis^ can make us free from a chofen fubjedlioa to the law of fin and death. — The man is notwithftanding in a flate of freedom, even in this vaflalage of his afFe£lions. For, though a life of fin and fenfuality is in itfelf of the nature of thraldom and bondage, the finner does not efteem it fo : But freely puts and keeps the yoke on his own neck. He does but what he wills to do, in his fubjedion to his lufts ; and the believer does what he wills to do, in his fubjftion to the Lord Jefus Chrift ; both a6l freely though both are voluntary fer- vants. — It is impoffible, that a rational creature fhould aft otherwife thnn freely, while he afts by counfcl ; whatever the decrees of God are concerning him. A right apprehcnfion cf the decrees of God will make them appear to be fo far from taking away the freedom and liberty of the creature, that they muft make it abfolutcly neceflary, that every rational agent fhall acl freely in his whole moral behaviour. — If God, in his eternal counfel, did join the means and the end together (as I have already proved that he did), then he did decree, that the eleft fhould be faved by faith in Chrift, and other concomitant graces, which are in themfelves free and voluntary afts of the renewed mind, and that they Ihould voluntarily and of choice comply with the terms of falvation. He did alfo decree, that thofe who are not elefted, fliall be finally puniflied for fin freely and voluntarily commit- 1 ted. i '^he Decree o/'ELECTIOiT. 145 ted. And confequently the freedom and liberty both of one and the other, are infallibly neceffary even from the decrees of God. Which confideration alone might have been fuffici- ent anfwer to this objeftion. It may be further objefted againfl this doflrine, That " if " God has infallibly decreed to give grace and glory to a cer- ** tain number of mankind, and to none but them, he is then a " refpeEler of per Jons ; which is diredly contrary to his word," A£ls X. 34. To which I anfwer : To be a refpeBer of per Jons implies an unequal dellribution oijujiice, from favour and afFeftion; and not an unequal diflribution of benefts^ by a benefa£lor and ab- folute proprietor. — When a judge is chargeable with partiali- ty or injullice, becaufe biaiTed by fomething in the perfon or ■circumftances of the party before him, fuch as greatnefs, rich- es, relation, or flattery, l^c. he is a refpefter of perfons. But when an abfolute proprietor, and fovereign difpofer of his own benefits, bellovv's an undeferved kindnefs upon one, and not upon another, he is no refped:er of perfons. — Thus, if God ihould forgive and fave one penitent believer and not another, out of a partial refpedl to the one or the other, becaufe they were or were not Jew, or Gentile, of high or low circum- ilances in the world, or the like (notwithilanding they both Hand on a level in the gofpel-covenant, and have equal rights belonging to them in the court of governing grace), he might, in this cafe, be denominated a reJpeBer of perjons. But inaf- much as he will equally and indifferently adopt, juflify, and finally glorify all penitent believers, whatever their external circumftances may be, he cannot be charged with refpe^t of perfons, how differently fo.ever he diftributes, among a world of rebels, fuch unmerited favours and benefits, as no man can have a right to by any law, covenant, or rule of juftice. Thus, in the quoted text, he is faid to be no rejpe£ier of perjons, becaufe in every nation he that feareth God and luofk^. ith rightcoiijnejs, is accepted of him. As he is the Ruler and Judge of the world, he is equal and impartial in beft owing his rewards, according to his law and covenants of promife, which he has made the rule of his difpenfations towards us. As he is a fovereign proprietor and benefad:or, he beftows his l»enefits how and where he pleafes, without being a refpeder ^f perfons : for he is abfolute mafter of his own favours. T It izj6 ^he Deere: c/"ELEcriON. It is plainly vifible, ,to every man-'s obfervation and ercp.cri- ence, that God does not beftow his benefits equally upon all that are of equal demerit. — He hss not made every n\an an angel; nor every angel an arch-angel. He has not made every flone a bead ; nor every beaft a man. He hf.s not given to every man equal powers or faculties of mind -, nor equal advantage to get riches, or honour, health or comfort u\ the world. And dare any man call hijn to an account for thefe afts of his fovereignty, as a refpe£ler of perfons ? If we apply this to the cafe before us, there will be found no room at all for this objeftion.- In the decree of eleclioii God acled as a fovereign benefactor ; and had he not right as fuch, to have mercy upon vchom he would have mercy ^ v/hen he was under no obligation by any law, covenant, or promife, or hj any thing elfe buthis own fovereign pleafure ?-— Could he not determine who Ihould be the objecls of his fpecial grace and favour, without refpeft of perfons ? Though mmiy are called^ 07id but fevo chofen^ is our eye therefore evil hecaufe he is 'good? Is it tiot lawful for him to do what he will with his own? As our Lord argues in this very cafe, Matth. xx. 15, 16. It has been objefted alfo againfl this doftrine. " That it cuts *' the finevy's of all endeavours to obtain falvation ; and brings ^' prefumptio.'i into the world. Tor if we arc elefted, we Ihall ;" be fure to obtain falvation, do what we will ; and if not, ** we fhall be fure not to obtain it, do what we can. It is " therefore to no purpofe to ftrive. ' In anfwer to which I would obferve, That if this obje£tion be jilll from the infallibility of God's eternal counfel and pur- pofe, it is equally jufl from the infallibility of God's eternal foreknowledge. For the foreknowledge of God rende'rs the event as certain and neceffary, as his eternal counfel ca:i Ao. ■What God did foreknow Ihouid come to pafs, mull certainly and infallibly come to pafs ; or elfc he could not have fore- known it, as has been coniidered before. — And now, let the objeitor coniider whether hie dare deny the omnifcience of God, upon fuch kind of reafoning as this in the objc^ion : Whe- ther he dare venture to fay, that God cannot be omnifcient, that he could not foreknow all future events ; for if he did foreknow our falvation, we fhall be faved, do what we will ; or if he foreknew that we fliall not be faved, we ihall not be fav- '•' " •" ■ ' ed. Tlie Decree o/'Electio:n'. I47 fed, do tvhat wo can. — I prefume, there are but few will venture fd far as to denj^ the knowledge of God, from fuch vain imagi- rtatlons of their own. How then dare they venture to deny thd decrees of God, from fuch reafonings as prove a great deal tod much, if they prove any thing at aill, and which muft be wholly impertinent, if they do not prove that Cod cannot be infinite? — • This therefore fliews, that the objeftion cannot be well ground- ed, how planfible foever it may appear, fince it militates a- gainft the perfe£lions of God, and even againft his very being: for a God without omnifcience is no Cod. I mud farther obferve, that thi? whole obje£tio'n is founded upon a miflaken apprehenlion of the decrees of God. Cod has not decreed to fave any but perfevering faints ; and he has decreed to fave all fuch : Hence there can be no room for the fuppofal, that any fliall be faved, do what they will ; or that others ihall periih, do what they can. — If God has chofen any man to falvation, he has chofen him alfo to fanctification ; he has decreed, that by faith in Chrifl;, by a life of holinefs, and by perfeverance in both, and in no other way, he fhall obtain eternal life ; as I have particularly fhewn above.— And what grounds can there then be for thefe confequences ? What grounds for prefumption, in this dodlrine of the decrees ? When it is certain, not only from the wOrd, but from the de- crees of God, that no finally impenitent unbeliever fiiall ever get to heaven ; and that no perfevering faint fnall ever fall Ihort of it. The latter make their election, and the former their reprobation, fare. — They who are chofen to failvation, are chofen to it in a way of faith and holinefs ; and therefore, they vrho have thefe qualifications are certainly elected, and fhall be eternally faved. But they who want thefe qualifica- tions, who finally continue to rejedt an oiFered Saviour, and to live (lothful and irreligious lives, have no decree in theit favour. They will never obtain falvation by virtue of God's decree, that do not obtain it upon the terms propofed in the gofpel : for God has never decreed falvation to any man upon other terms. Thefe things being confidered, it will appear, the abfclute decrees of God are fo far from encouraging prefumption, that they are in themfeives a powerful argument to the utmoft diligence and a^ivity in the concerns of our fouls and theirre- T 2; ternal 14^ 2%^ Decree o/^imctiow. ternal fafety. — If God has never decreed falvation to any man in anj other way but this, may I hope to be faved in the ne- gledt of this only appointed means to obtain it ? Does it not concern me to be in earneft in this matter, lince I am certain, from the nature and counfels, as well as from the word of God, that I muft inevitably perifli, unlefs I give up myfelf to Chrift, and live to God in all holy converfation and godli- nefs ? In this way, I may make fare to myfelf thaC I was e- ternally chofen to falvation : But in the contrary way, my e- ternal perdition \viil be moll certain and unavoidable. Does not therefore my eternity depend upon moil a6live diligence to make my calling and eleBion Jure ? If we ihould confider this objecSion with a reference to the common affairs of life, it may perhaps fet the unreafonablenefs and injuftice of it in a fuller and clearer light. — We read, Job xiv. 5. T^hat our days are determined^ the mwiber of our months is with Gody he has appointed our bounds that we cannot pafs. — Now, will any man argue fromhence, that there is no occafion to eat or drink, or ufe any means for the fupport or preferva- tion of his life : for if the continuance of his life be decreed, he Ihall live, do what he will j and if not, he fhall die, do what he can ? Does not every one fee, that their lives are preferved ; and confequently, that God decreed they fhould be preferved, hj meat, drink, medicine, and other methods of fupport and fuftentation ; and that there is no decree will preferve them in the negleft of thefe, ? And do not they aft accordingly ? — Our fecular affairs were certainly the obj6ts of God's decrees, as well as the more important concerns of our fouls eternal intereft. Even the hairs of our head are all nmnbered, in the counfel of God. And will any man argue from hence, that there is no need to plow, or fow ; that if God has decreed him a harvefl, he fhall have it, do what he will ; if not, he fliall have none, do what he can ? Does not every one fee, that the (decree of God will not till the ground, fow the feed, nor bring .them a crop, while they loiter away their time, and negleft their bufinefs ? Do not all men fee, that if God has decreed them a harvefl, he has decreed that they fhall obtain it in the ufe of the appointed means, and no otherwife; that if they do not fow, they cannot hope to reap ? And do not they behave ac- cordingly ? How unreafonable then is this obje£lion ! How uni:eafonablc '^he Decree o/ElectIOK". t^g unreafonable a prefumptlon would it be, for any to venture their eternity upon fuch an iffue, as they dai'e not venture their lives or their eflales upon I Having thus obviated the common obje-flions, that have been thrown in our way, I rnuft proceed now to the coafider- ation of the other propolitions before mentioned . But inaf- much as thefe have been occafionally anticipated in the fore- going difcourfe, I Ihall be very brief in their difcuffion. Prop. H. ^11 that God has elected to eternal life, he has cho~ fen to falvation hy and through the Lord "Jefus Chri/i. We do fee, in fa6l, that the whole race of mankind are fal- len creatures ; and that if any of them do obtain eternal life, they muft be faved from a loll perilhing condition. And it is confequently evident, that man was confidered as a fallen creature, in God's eternal counfel ; and that the cleft were chofen to be faved from this loft undone ftate, \vhich the fall has brought us all into. — -Now, if fallen man was the objeffc of God's elefting love, he muft be chofen to falvation in a way agreeable to all the perfeftions of the divine nature. Since therefore we find, from the word of God, that our falva- tion by the merits and mediation of Chrift is the method, whereby God has provided to have mercy and truth meet to- gether, and righteoifnefs and peace kfs each other ; we may fafely conclude, that this is the way in which God eternally determined the falvation of the eleft. In this way he has in time provided, and therefore eternally determined, to declare his righteoifnefs, that he might he fill, and the fflifer of him which helieveth in fefus ; according to Rom. iii. 26. — We are accordingly told, that the crucifixion of Chrift was hy the de- terminate counfel and foreknowledge of God, (Adls ii. 23.) What his hand and comfel determined before to be done (A6ts iv. 28.) : That the ele£l had their names written in the book of life of the Lamb fain from the foundation of the world (Rev. xlii. 8.) ; and that their falvation is according to God's own purpofe and grace, %vhich was given them in Chriji fefus before the world began, 2 Tim. i. 9. This then is the way of falvation, which God has decreed : This the only foundation of our hope. Both the decrees of God, and the gofpel of our Lord Jefus Chrift, fecure falvatioii to 15^ The Lecrie o/ELi:CTl05f. to the believer in this way ; and in no other. — Whoever are chofen to eternal falvation, will be brought to fee their un-- done ftate and inabilitj to help themfelvc?, to defpair of fal- vation bj any thing they can do, to receive the Lord Jefus Chrilt by fattli ; and to depend upon him as their wifdorr^ righteotifnefs, fanBificatio?:^ and redemption. Until they thus had the life that they live here in theJleJJj, by the faith of thr So7i of God ^ they can have no evidence at all of their election. — Eut I pals to the other and lad head. pRor. HT. All who are chofen to eternal falvalion in and hy the Lord yef'x Chri/l,fjall he fanBified ; and there oy made meet to partake of it. The marks and evidences of their election mull, in ordina- ry, be found with all the eleiS; even in this life. 'They are chofen tu Chri/l, that they fijo'uld he ho^y, arid tvithoiet hlame be- fore him in love. — I am not now confidering the cafe of elefl infants, who die in Infancy. He who has told us, of Juch is the hingdom of heaven^ knows how to give them a title to It ; and does doubtlefs qualify them for falvation, by thfe fanftify- ing influences of Ills Spirit. Nor ftiall I venture to limit the Koly One of Ifrael, by determining (as fome have done), that none can be converted in the lafl hours of their lives; and ne- ver have opportunity to evidence their election, to themfelve*- or others, by a life of holinefs. Eut as we may fafely con- clude, that this is not God's ordinary method of dealing with us, and that fuch converfions are always to us fufpicicus and doubtful ; fo we may certainly conclude, that in adult perfons a holy life is the natural and (in ordinary cafes) the necefTa- ry fruit and confequence of God's eleftlng love.— He that has not been brought to fubmit to God, and walk humbly with the Lord, and to mourn for his fins, to hate and forfake them ; he that does not ait off his right hand or foot, and pluck ciit his right eye, if it offend him ; he that does not habitually watch over his heart and life, and hate every falfe way ; that does not ferioufly and diligentlj attend all the ordinances of reli- gious v7orfhip, and live in the exercife of every grace, and the pra^llce of every duty, towards God and man ; that does not after all lament the imperfections, which neccffarily accompa- ny his higheft attainments in this impcrfe£l ftate, and look for thp 1'h3 Decree of 'ELZcrioy!. iji i'hi 7ncrcy. of our Lord 'Jefus Chri/l to eternal Vifi: \ fuch an one (t fay) has not the marks and chara3:ers of God's ele£ting love upon his foul ; nor fuflicient grounds to conclude upou Lis interefl in it. — He has no grounds indeed to conclude the contrary, becaufe he is yet in his Hate of probation ; and the' he has not obtained, he may yet obtain the far?6:ifying influ- ences cf the Spirit of grace, that will both incline and enable him to live a life of holinefs, and thereby evidence his elec- tion of God. —This hovv-ever is to be received for an undoubt- ed truth, that the will of God is always invariably tlie fame; and that what he has revealed to be his will in his word, was ills will from all eternity; and confequently, lince God's word requires holinefs, as the way to happinefs, they who are a chojen generation, are alfo an holy nation, a peculiar people, that they Jjjouldjhew forth the praijes of him that has called them out of darhiejs, into Lis marvellous light, i Pet. ii. 9. There is fo little reafon to fear, the decrees of God (when rightly conildered) will prompt to a life of carelefsnefs and fecurity, wickednefs and impiety, that they evidently have e- yery wgy the flrongefl tendency to the contrary. They who, from fanftification, have r,o evidences of tlieir eledtion, had need ufe earueft diligence to obtain them : For (as I have al- ready ihewnj they can be obtained no other way ; and they can have no grounded comfort, or reafon to conclude either their election or faivation, while they live in a habit of wilful negligence or impiety. — They who have good evidences of their eleftion, do not only live a life of holinefs, in courfe, without which they cannot poiTibly have any fuch evidences ; but they mufl neceffarily, from the principles of their renew- ed nature, take , pkafure and delight in a conformity to the whole will of God. — In a truly fandtilied foul, old things are pajf<.d away ; and all things are hecoi-ne new. The underiland- ing, the will, afFeflions and difpofitions of the renewed mind are all fpiritual ; whence he cannot but approve, chufe, and delight in a new and fpiritual life and converfation. He is God^s wQrkma?ifoip, created in Chrijl Jefus unto good works^ vjhich God hath before ordained that he Jhould walk in the?n, Eph. ii. 10. — Satisfying evidences of God's eternal love will iill the mind with admiring adoring thoughts of fuch diltin- ^uilhing kindnefs ; and be a continued fource of love, thank- fulnefs;, j:2 TIjd Decree c/Election. fuiueis, und obedience, in the foul that lives under the light of God's countenance. Thej who know the love of Chrijl, which pajjeth knowledge, are iherehy Jilled with all the fullnefs of God, Eph. iii. 19. — The lo've of Chriji comflraineth us, I Cor. V. 14. I fiiall now proceed to make fome reJleBions upon what has h^Q'o. faid, by way of Improvement. Use I. It is, I think, a natural inference from what has been faid and proved, That there is a certain number of man- kind, %vho are not eleEted to eternal life, and who will of confe. quence, certainly fall JJjort of it. — I liiall not here undertake the difpute, whether all that perifh, are, by a pofitive and ab- ' folute decree of God, predetermined to a life of fin, and to e- ternal deilruclion for their fin. There has been fuch bold difputing en both fides of this queition, and fuch bold confc- quences drawn from the ideas which both parties have en- tertained of the nature of God, that I cannot rer.d thofe con- troverfies without horror. ^ — And what occafion is there for thefe over-curious enquiries? Garinot fuch poor dud, as we, be contented to acknowledge our ignorance of thefe unfearch- able myfleries of the Divine nature ? Methinks, the apoftle's folemn reprimand might be fufFicient to flop our mouths, and filence our confident metaphjfical difputes about the opera- tions of the mind of God, and the manner how his infinite perfe<5lions concur in the decree of reprobation, Rom. ix. 20. Naj, hut (0 man) who art thou that replieji againfl Gtid ? Shall the thiiig formed fay to hi?n that formed it, why hafi thou /nade me thus ? — As there is nothing more clearly revealed in the fcriptures, nothing a more necefiary dedudion from the effential perfections of God (as I have ftiewn above), than God's abfolute choice of a certain number to grace and glory, it is from hence certain, that the number of the eleft can nei- ther be increafed nor dirainifl:ed. Their number is no more capable of cliange, than the eternal counfel by which they arc cliofen. Thus the foundation of God, with refpeft to each in- dividual of that chofen number, fandethfure.—So likewife, on the contrary, God's eleding a certain num.ber does necefla- rily imply his not eledling of the reft, whofe number muft be equally certain to God ; and therefore equally incapable of I increafe The Becree o/'ElECTION. 153 increafe or diminution. As thofe will certainly be faved, fo thefe will certainly fall fliort of falvation. — The certainty of the falvation of the eledl depends upon God's decree to give them eternal life, and by grace to qualify them for it. Is there not then an equal certainty, that they will not obtain falvation, to whom God has not determined to give thefe gra- cious qualifications ? Whoever obtains eternal falvation, mull be made meet for it by faith in Chrift, and holinefs of heart and life. But fallen creatures can have neither of taefe, nei- ther the will nor the deed, unlefs God change their hearts j and renew them in the fpirit of their minds. And can we fuppofe that God will do this for them, if he has not predetermined to do it ? This were to fuppofe a change of purpofe in God, which is inconfillent with all his perfe^lions. I am feniible, that very great difficulties may arife in our minds from the contemplation of this awful fubjeft ; which perhaps may never be fully and clearly removed, until we come where we fhall know even alfo as we are hiqwn. A re- conciliation of all the myfteries of God's eternal counfel, with his revealed will, feems to be referved for one of the employ- ments and enjoyments of the heavenly world. — In the mean time, it becomes us, with humble adoration, to fall down at the footllool of God's fovereignty, with fuch language as that, (Rom. xi. '^'^y 34«) 0 the depth of the riches both of the wifdom and knowledge of God ! How tinfearchahle are his judgments ; and his ways pafl fi?iding^out ! For %vho hath kr.own the mind of the Lord, or who hath been his counfellor ? I think however, that God has not left us without fufficient light to clear it up to every humble mind, that God's ways are equal ; and our ways are unequal. If it be here objefted, " That this feems inconfillent with *' the goodnefs and jujiice of God, to make our fin and ** guilt necefiary; and puniJli us eternally for w^hat we can- " not help." I anfwer : If God's decrees were the caufe of our fin and guilt, there might then perhaps be fome foundation for this objeftibn. But inafmuch as the decrees of God have no ca- fuality at all, either of the fin or perdition of wicked men, the objedlion is groundlefs. — Though we cannot fully underfland the order and manner of the Divine counfels, with refpe£l to U the 154 ^'f Decree p/" ELECTION.^ the perdition of thofe that are not chofen to falvation by Chrift, but this (like the appearance in Ezekiel's vifion) ij high and dreadful: Yet we may certainly know, that God ne- ver decreed the deflrudion and perdition of any man, but for final continuance in fin. And we are likewife certain, that he cannot, by his decree, or any other ways, be the caufe and author of that fin which he wijl finally punifti. The former of thefe is certain from the word of God, where we are affu- red, xh'xt the foul that Jins Jhall die ; that God hath no pleafure in the death of the wicked ; and that he will eternally punifli none but thofe, who, after their hardnefs and impenitent hearty treafure up wrath againfi the day of wrath ; and confequently that he decreed to punifii none but fuch. The latter of thefe is certain from the nature of God, who is of purer eyes than io iehold iniquity ; and confequently cannot be the author of what his foul hates. — The fins of the reprobate ax'e from Sa- tan and their own hearts; their future puniihment will be for the fins which they have voluntarily committed and impeni- tently continued in. T^e decrees of God have no hand in procuring either the one or the other. How then can wc fay, that the way of the Lord is not equal? Certainly it will appear in the conclufion, that the Judge of all the earth hath done right. He will be juflificd when he fpeaks, and clear whei} he judges. " ■ The certainty and infallibility of the event does indeed fol- low from the decrees of God ; confider them in what fenfc we will. If we allow no more than God's foreknowledge of the fin and puniihment of the reprobate, that makes the futu- rity of both moft certain ; as I have fully proved already. But by what confequence will it follow, that God cannot be good and juft, becaufe he is omnifcient ? Is it not, on the con- trary, moft certain, that he mull be good and juft, becaufe he is omnifcient ? For if he be infinite in one, he muft be infinite in every one of his perfeftions. — This makes it evident, that there may be, from the decrees of God, an infallible certainty of the fianer's perdition, conliftent with the Divine juftice and goodnefs. And we muft not venture to fuppofe fuch a decree, £S is necefiarily inconfillcnt with either. The common occafion of the confufion of mens minds upon this fubjecl is this. They do not dif^inguifl; between " tliq' " neceffity The Decree 6/ "ELECtlOti . 155 " neceffitj or infallible certainty of the event from the decree *' of God, and God's caufing, compelling, or fome way qt o- ** ther, bringing to pafs that event by his decree." Bixt in the prefent cafe, there is an infinite difference between thefe two ideas. The former implies no more than the eternal o- peration of God''s mind within himfelf (if I may fo fpeak), without any influence upon the creature, and utterly unknown to him. The latter fuppofes God^s agency upon the mind of the creaturey inclining him to fin ; and thereby conllraining him to perifh. The former is a neceffary deduftion from God's in- finite nature, as I have ftiewn : the latter is horrendous blaf- phemy, to be reje£led with abhorrence. — There is no neceffity to be fuppofed in this cafe from the decrees of God ; but a neceffity of infallibility : that is, that the event will be certain and cannot fail. But how does that imply any compulfion upon the creature, whereby the event is brought about ; and he conftrained to fin and perifti ? There is no connection be- tween fuch neeeffity and conftraint, as I have proved already. Men may a£l in this fenfe neceflarily ; and yet aft moft freely and voluntarily, without any compulfion. — They cannot be compelled by the eternal counfel of God, which could not a£t Upon them infinite ages before they had any being. They cannot be compelled by God's influencing them to fin : for God cannot hi tempted of evil ^ neither tempteth he any man. Jam. i. 13, And why is not this fufiicient to fatisfy our itiinds ? What occafion carT there be for out perplexing our- felves with unnecefiTary difficulties/ about the hidden and un- fearchable counfel of God ? It may perhaps be further objefted^ '* That this does not ** appeat- confiftent with the general calls and offers of falvation " in the gofpel. How can thefe be fincerfe, when God knows " that a great part df the world of mankind can never accept *' them ? He has not determined to give them grace ; and it is " therefore necefiTary that they mufl: live and die in a gracelefs *' Hate. And is it not a mockery^ to propofe fuch conditions ** to them, which they cannot comply with ; and-yet punifli " them for their non-compliance with thefe impoflible con- *' di^ons ?" To this I anfwer : How comes it to pafs, that they cannot comply with thefe propofals of the gofpel ? The deciee of God < U-2 is 156 The Becree ofELECTlOiJ. is no caufe of their impotencj, any more than it is the caufe of their fin.— God made man upright, capable of obedience to his whole v^rill concerning him ; and his not decreeing to give him grace, is no caufe of his wanting this primitive perfec- tion. If God's not decreeing to give Adam perfevering grace, was the caufe of his apoflafy, then the caufe of his apoflafy was in God himfclf; and God was the author of his fin: Which is blafphemj to fuppofe. — The caufe therefore of our ^rfl: apoftafy, and of all the impotency flowing from it, is from man himfelf. And muft God change his law, or retraft his demands of obedience from us ; becaufe, by our own fault, we are become incapable of obedience ? If a mafier in a morn- ing command his fervant his work till night, is the fervant guiltlefs and unworthy of punifliment, if he wilfully break his ax or fpade, and thereby render himfelf incapable of obedience? — If God had left all the finful progeny of Adam to perifh in a gracelefs ftate, we fhould have had no caufe to find fault : For he owed no grace to any of us. If he gives grace to fome and not to others, he a£ls as a fovereign benefadlor, that may do what he will with his own. If he require perfeft obedi- ence from an impotent creature, he requires no more than what is due to him by the law of nature ; and the impotence of the creature being his fault, defer ves punifhment ; and not the rev/ard of fan£tifying grace from God. — The fum of the matter then is, that God makes propofals of falvation indiiFe- rently to all. They that compl^y'with them fliall reap the benefit ; and as for others, whether they are confidered as im- potent, that they cannot ; or obflinate, that they will not com- ply, the fault is their own ; and God and his throve are guilt-' lefs. — I have here, it is true, confidered all naankind under the guilt of Adam's fin, which is a fa£l fo clearly revealed in fcripture, that it ought not to be called in queflion. See Rom. V. 12. and forward, Pfal. li. 5. with many other places. And though it would be an impertinent digreflion, to endeavour an illuflration of that point at prefent ; I hope hereafter to attempt that alfo, if God fiiall give me ability and oppor- tunity. I add to this : God has decreed to give, even to the repro- bate, 7nore power and ability, than they will ever improve. God d'.es ia fact give, and therefore has decreed to give, even , to "fhe Decree o/'Election. 157 to them, a natural poiuer to conflder of their finful and dange- rous eftate and condition, to endeavour to mourn for their finSj^ to watch againft them and reform them, to pray to him in fome manner with diligence and conllancj for the fanc- tifjing influences of his blefled Spirit, to attend upon all the appointed means of grace, in order to obtain both grace and glory; and to endeavour to be fincere in all this. And none of them will be able to plead, in the day of Chrill, that they went as far as they could, by their natural power, in a com- pliance with the will of God, and in feeking his gracious in- fluences ; and yet after all he denied them fpecial grace. — It is true, that God knew from eternity that they would not improve thefe natural powers : But he alfo knew that it would be their own fault, that they do not improve them. Mull not he offer them terms of falvation worthy of a rational creature, endued with fuch powers and faculties, becaufe he knew that they would not embrace them ? Do not they deferve perdi- tion, that will not fo much as endeavour to perform what o- bedience they are capable of ? And is not this the cafe of eve- ry impenitent finner ? Let us further conlider where is the feat of this Impotency, in thofe that are not chofen to falvation ; that it is in their wills. Hhey will not come unto Chriji, that they might have life, John v. 40. — It cannot be faid of any man, that he is truly willing to comply with the terms of falvation, to accept of Chrill as offered in the-gofpel, to depend upon him only as the fountain of grace and life, and to live to him in the exer- cife of godlinefs and honefly ; and yet that he wanted ability to live conformable to his will. For what is faith in Chrill but the proper exercife of our wills ? He that indeed chufes the Lord Jefus Chrill for his favio»ir,hIs portion and confidence5^ has unfeigned faith in him. It is true, an unregenerate man cannot believe in Chrill ; that is, he cannot be willing to ac- cept of him upon gofpel-terms. Were he lincerely willing to comply with the propofals of the gofpel, he would have aftual faith in Chrifc. — What is repentance, but the exercife of our wills? He that rejedeth and renounceth all his lulls andidols^ and choofeth a life of holinefs, is a true penitent. The ina- bility of a natural man to repent of his fins, conliils efpecially in this, that he cannot be fincerely willing to forfake all his fins. t58 ' 7Z^ 2)fcrfff o/'Electio2s. fins, and to live a life of holy obedience to God. The liks may be faid of all the graces of the Spirit.— Every rational creature is (while fuch) a free agent, in his whole moral con- duft : and every free agent afls according to his own will. Let the finner's impotency therefore be tightly denominated j and it muft be called ohjiinacy. Let this objeftion be fairly reprefented; and it mufi: ftand thus : " How can God be fin- ** cere in the general offers of falvation in the gofpel, when " he forefaw from eternity an obftinate part of mankind, that ** would not by any means be perfuaded to comply with them?" This is a juft Hating the cafe; and a bare Hating it in this form is fufficient. Once more : There is no man living knows that he is not chofen to eternal life ; nor can know it, but by an obftinate final perfeverance in fin and impenitence.— As the offers of falvation in the gofpel are made indifferently to all, fo all have a like natural capacity to be moved and influenced by them. And no man whatfoever has any more grounds of difcourage- ment before him upon the account of God's decrees, than e- very man in the world has. — Our bufinefs therefore is, not to- ftand difputing about the unfearchable myfleries of God's e- ternal counfel ; but to be mofl aftive and earneft and conftant in feeking an intereft in Chrift and his falvation. \\\ this way we may hope for the faving efficacy of his grace, and in no other. If we are found in this way, there is no decree that will compel us to fin and perifh. If we are never found in this way, there can be no decree to fave us. Use II. '^his doBrine admlnijlers matter of unfpeahable com- fort to true helieversy to all that have experience of a work of grace in their fouls ; in that their fecurity o/'perfevering in grace unto eternal falvation ^ is thereby proportionable to the evidences cf thetr fanBif cation. — It is certain, that if God has begun a "work of grace in their fouls, he has done this agreeable to his eternal counfel. He has had no new purpofe or defign, no new motive to aft with refpeft to them. And if he eternally pnrpofed to fanftify them, he alfo eternally purpofed to glo- rify them. He never defigned their fanftification to any low- er end. They may therefore be afcertained, that, as he has begv.i, he will alfo carry on this work of grace in their fouls, unto I'he Decree ©/"ELECTION. I jo unto the day of Chrift. — WhoJJjall lay any thing to the charge ofGoiPs elcB ? fince it is God that jujiifieth them. Who is he that condeinneth thofe who have thus evidenced their election of God ? It is Ghriji who died, yea rather that is rifen c^gain, who is even at the right hand of God, who alfo maketh intercef- iion for them. Who Jhcill feparate them from the love of Qhr\fi ^ Shall tribulation, ordiflrefs, or perfecution, or famine, or na- kednefsy or peril, or fword? No furely ! ^hey may he perfua- ded, that msither decf.th, nor life, nor angels, nor principalities, nor powers, nor things prefent, ?ior things to come, nor height, nor depth, nor any other creature, fhall he able to feparate them from the love of God, which is in Chrijl 'Jefus our Lord, R,om. viii. 33>— 39- What a diftreffing confideration mull it be to fuch who have once experienced the joy and peace of believing, if they had greater reafon to fear a total apoftafy from this happy flate, than to hope for perfeverance in it ? And fuch mull be their cafe, if their hope were not built upon ^\s fur e foundation. JFor if their (lability depended upon any thing in themfelves, upon their good purpofes, promifes, or defigns of a religious life, how many thoufand dangers would there be in the way ? What a dreadful hazard would there be, that, by the llrength of their own corruptions, the fubtle and powerful temptation? of Satan, the vanities of the world, the allurements of wicked men, or a gradual decay of their graces, they ibpuld draw ^ack unto perdition ? But, on the contrary, what inexpreflible comfort mull it be to them, to coniider, that the prefent influences of the Spirit of grace, which they experience in their own fouls, are the pledge and earnell of their perfeveraijce in grace, and of their etern^J reward ! And this is the necelTary confequence of the dodlrine I have been infilling upon. For lie that has mani- felled his love to any of us by giving us fanftifying grace, has loved us with an everlalling love ; and will certainly love its to the end. — Could fuch therefore but keep a juli view of this comfortable doftrine before them, how would it fill their fouls with even raptures of admiration atjd praife of the eter- nal dillinguilhing love of God ! How would it quicken and invigorate them in their fpiritual race, when they have fuch a clear profpe£b of the glorious priza before them ? How would i.6o The Decree o/"Electiok. would it llrengthen them in all the rough encounters they may meet with, when they confider what a glorious Captain they fight under, and what affurance they have of iiiBory in the conclufion ? How would it endear the Lord Jefus Chrift to them, in ivhom they are chojen to eternal life ! How would it fill them with love to God and his fervice, when they con- fider him as a kind indulgent Father; and themfelves (though moft unworthy) as adopted heirs of the eternal inheritance 1 How would it fill them with a perpetual abhorrence of every ^va.y as vile ingratitude to fuch a bountiful Benefadtor ! How would it fweeten even death itfelf, when they confider it as an^ entrance into i\\t.joy of their Lord! And how would it prove a confl;ant fource of peace and contentment in all their trials ; be their Jong in the honfe of their pilgrimage ; and make the ways of Wifdoin appear indeed ways of pleafantnefs ,- and all her paths peace ! Use in. This doftrine may be improved, by way of mofl camefl exhortation, to every one, to give all diligence to make his calling and ehBion fure ; according to that 2 Pet. i. lo. — It is certainly attainable in this life, to make fure to ourfelves, that we 'voere chofen i?i Chrijl before the foundations of the •world: Otherwife it would not be urged upon us by the apof- tle, as our duty and intereft. And, if attainable, how juflly does it challenge our utmcft care, concern, and application! — We are careful to fecure a good title to our houi'es and lands; and are nneafy while we think our title precarious. But it is of' infinitely greater importance to fee to it, that our founda- tion for eternity is well laid. And I venture to fay, I am pcrfuaded tliat there is no individual perfon among us but may (if he be not really wanting to himfelf) make it certain to him, that his name was from eternity enrolled in the hook of life. Though it be true, that this is not in fa6l the cafe of e- very one, as I have proved before : Yet it is alfo true, that it in reality is the cafe of all fuch who, with the utmofi care, ■vcatchfuhiefs, and diligence, and with a humbling fenfe of their own unworthinefs, are co?fiantly found at the footllool of Di- vine grace, feeking for an intereft in Chrift and the gracious influences of the blefled Spirit ; and that earneflly and conjlavt- •j, with a humble depcndancc on the grace of God, endeavour 1 after The Decree o/Electioit. t6i sifter all holy converfation and godlinefs. They who negleft this, have dark f jmptoms upon them ; and have no grounds to conclude their eleBion of God. — Though we cannot claim ei- ther grace or glory on account of what we do or can do : Yet if we perfevere in the way defcribed, Gcd has encouraged us to expeft that he will, and therefore we may hope, that he certainly wil],yor his own Jake (not for ours), glorify his free £j:ace in our fan£lification and falvation. He has not /aid to the houfe of Jacohy Seek ye me in vain. If we 2t.xejiedfqjiy im- moveable, always abounding in the %vork of the Lord, our la~ hour Jhall not be in vain in the Lord. — They who are not ele6l:- ed will not indeed ever come to do this, and fo will certainly perilh. But then the immediate caufe and moral reafon of this is wholly iti them/elves : They negleEi the great falvation ; they refjl and quench the Holy Spirit ; they will not frame their dohigs to turn to the Lord : Thus they are wanting to tbem- felves ; and they will perifli through their own fault. There is fomething therefore before us of much greater importance than over-curious enquiries, abllra£t fpeculations, and diftrafting debates about the decrees of God« It is a vaft- ly greater concern, to get fome folid evidence of our own in- tereft in God's eleBing love. O why are we not then in ear- neft in an affair of fuch everlaftingconfequence? Why does not this exercife our thoughts and care more than every thing elfe ? Why does it not lie down and rife with us, and accom- pany us in the whole conduct of our lives ? Can we reft con- tented in a dreadful uncertainty, whether we are like to be faved or damned to all eternity ? Can we be contented while we have no grounds to conclude, that we muft not fpend a doleful eternity in weeping and wailing and gnaihing of teeth, under the intolerable agonies of infinite vengeance ? — Let us then up and be doing, and we may hope the Lord will be with us. There is no need to fearch into the archives of eternity to know our ftate. There is no need to fay in our hearts. Who Jhall afcend into heaven, to bring us an account from thence, or who Jhall dejcend ifito the deep, to bring up one from thence ? The evidence is nigh us, even in our own hearts and lives, conformed to the word of Chrift. And if we do but fol- low thefe tv/o directions ^ we cannot fail of obtaining it, X J , Let iSi The Decree o/" Election* I. Let us make our calling fare ; and that will mcike our ehBion fure. Whom Jje predejiinated^ them he ciljo called. If v'e are effeftually called, it is an evidence for us that we are alfo predeflinated. If we make this fure, the other will be equally certain. Let us then ftrive to make fure to ourfelves the fincerity-of our repentance towards God. That we have fecn the evil of fin, have feen our finfulnefs by nature and praftice, and ab- horred ourfelves in our own eyes ; have heartily mourned for, hated and forfaken our fins wdthout referve ; and turned from them to God; that we indulge no finful way, either of heart or converfation, either of omiffion or commiffion : but watch and pray againft them all ; and are burthened with, and lorg for deliverance from all our remaining imperfeclions. — Let this be fure, and our election is alfo fure. For God has pro- mifed ; and therefore he has decreed, that he who repents end is conz'erted, JJjall have his Jlns blotted out, againjl the times of refrejjjingfoall come fro?n the prejence of the Lord. Let us make fure of a Xw^y faith in the Lord Jefus Chrift; and we may be fure of our eledion. As many as ivere ordained to eternal life, believed, Acls xiii. 48. — Let us then get good evi- dences that we have renounced all corfdence in the f.efh ; that we have come, wretched and miferable and poor and blind and 7iaked, to Chrift ; thai we have heartily received him upon his own terms ;. that we are looking unto 'Jefus, as our right eotif- nefs, andftrength ; that we depend upon him oily as the Au- thor of our eternal falvation ; and we fliall thereby have good evidence, that we were ordained to eter7ial life. Let us make fure of a true love to God, and we fhall there- by make fure to ourfelves, that he hath eternally loved us. For vce love him becaufe he firfi loved us, i John iv. 19. — It we can make it evident to ourfelves, that we have chclen an intereft in God's favour above all the world, that we delight in a conformity to his imitable perfections, that wc delight in his ordinances ; prize communion with him ; and love his people ; this makes our ccdling, and fo our eleHicnfure. 2. Let us make fure to ourfelves, that wc maintain an ha- bitual courfe q/"holinefs in heart and life ; and this alfo will be a gocd evidence for us, that we were eternally chofcn of God ^9: 'i'he Decree o/'Election'. 163 to be heifs of everlafting falvation. If we are chofen to faha- iion, it is through fanEtification of the Spirit^ as I have parti- cularly ihewn already. — Jt concerns us thei^efore to make it fure to ourfelves, tHat we maintain a ftrid watch over our hearts and lives, exercifmg oiirfelijes unto godi'mefs, Jlrimng c- gaiT'JiJin, and labouring xo perfeB holinefs in the fear of God ; that we are confcientioufly careful to be ifound walking in aU the co7nmandments and ordi7iances of the Lord, blamelefs ,• that our affeBions are placed upon things above ; that we have our converfation in heaven; and that we are diligently endeavour- ing to maintain a life of piety towards God, and righteoufnefs towards men. — And in this way, though many difallowed im- perfeftions will accompany our highell attainments, we may be afliired, that He who has given us his own Son, and in him gi- ven us grace to love and ferve him, will with him alfo freely give us all things. — For of him, and through him, and to him^ are all things : "To whom he glory J or ever. Amen. X 2 A DIS- DISCOURSE G N ORIGINAL S I K Romans v. 12. Wherefore, as dy one man Jin entered into the 'world,, and death hyjin : and Jo death pajjed upon all men ,• for that all have fmnedt IT has been an ancient obfervation with refpe£l to Original Sin, that there is nothing more familiarly known, nothing harder to be fully underflood. The being of it, with its dread- ful confequences, is but too evident to all the world. The manner how we came under the pollution and guilt of it, is more difficult to be rightly conceived. Many flrong prejudi- ces have therefore arifen in mens minds againft it. Our na- tural pride and haughtinefs is hardly brought to Hoop to fuch a humbling and abafing consideration. And there are fome apparent difficulties in the doftrine, which make fome mea imagine it inconfiftent with the Divine perfections; and there- fore unworthy to be received or taught. — But whatever op- pofition this may meet with, from thefe or other like reafons^ it is clearly and fully revealed in the fcriptures ; and it is therefore certain, that the objeftions againft it cannot be juft, how plaufible foever they may appear. As the whole tenor of the Bible every where coniiders, directs, and treats us as apoftate finful creatures ; fo the nature, manner, and confe- quences of our apoftafy, are particularly defcribed in fundry paffages both of the Old and New Teflamcnt : But perhaps in lUie Kattire and Confequences, &c. 165 in none more fullj, than in the words before us, with the fol- lowing context. In thefe words we may note, I. The Apoflle's defign in introducing them in this place, reprefented by the illative word, wherefore. — That we may ha%^e a clearer view of this, we mufl recur to the foregoing verfes of the chapter, where our bein^ jujlijled by Chrijl's hlood, our being reconciled to God hy the death of his Son, and our receiving the atonement by him, are particularly celebra- ted.— That this dodlrine of our juftification by the merits of Chrift's death might not be matter of prejudice, it is here il- luftrated and explained by another doftrine more wonderful, which was notwithftanding always received for an undoubted truth. — Wherefoi-e as it is on all hands allowed, that, by the imputation of Adam's fin, we are all become finful and guilty before God; it cannot be thought ftrange, that, by the imputa- tion of Chrift's righteoufnefs, we fliould be juftified in his fight. If it be allowed to be juft in God, to impute the guilt of our firft parents fin to us, it may much more eafily be fup- pofed, that God may, from the riches of his grace, impute the merits of Chrift's death to believers, without any appearance of injuftice. For if through the offence of one ^ many be dead ; much more the grace of God, and the gift by grace, which is by •one Man, Jefus Chri/i, hath abounded unto many .-—This is plainly the fcope of the apoftle's argument in this context. From whence it appears, that the words of our text are not only to be allowed for a truth not controverted ; but for a truth generally received in the apoftolic times, in that they were here improved by the apoftle, as a medium to iliuftrate and evince another do61rine by. — As it cannot be juft arguing^ to bring any thing for a medium to prove another by, unlefs it be more clear in itfelf, or at leaft more known and general- ly received ; it is therefore necelTary, that the doftrine of the imputation of Adam's fin to his pofterity was known and ge- nerally received by thofe to whom the apoftle wrote ; for it is not more clear in itfelf than the imputation of Chrift's righ- teoufnefs to believers : But more difficult to conceive of. That being a difplay of juftice, this of goodnefs and mercy ; that an imputation of fin and guilt, this of merits and benefits. In that God afts as a Judge, whofe condudl muft be eq^ual and right t66 'ihe Nature and ConJequCrtces right, according to the rules of juftice ; in this as a graciou? benefa6lor, who may be as good as he pleafes. — It being there^ fore necelTarj, that this was a known and received truth, it alfo appears, that we are not miftaken in fappofing this doc- trine taught in the Old Teflamcnt; for from thence they naufl have learned it, unlefs they were particularly inftrufted in it hy the infpired teachers of thofe times : And if this v/as the cafe, it mull have been an ancient doctrine, though now more clearly revealed. 2. We may note in the words, " a plain and full declare^ '' tion of the iln and guilt brought upon the world of man- *' kind." Sin entered into the ivcrld —^11 ha'-jejinned. No words can poilibly be ufed, more fully to exprefs the univei fality of the contagion and pollution cf original fin. Sin has not only entered into the world: But all, univerfally without exception, Jjavejinned s and are confequently under the guilt of that iin, which thoy are all chargeable with. — If it be cbjecled, that the particle all is not here to be accepted in its largeft extent, as implying every individual perfon, inafmuch as the fame par- ticle is ufed by the apoflle in this difcourfe, where it cannot be fo underflood : Thus in verfe i8th he tells us, that hy the righttoufnefs of one, the free gift came upon all men to jnjlif ca- tion of life. — 1 anfwer, that if the fcope and delign of the a- poflle's reafoning be confidercd, it will be found that this par- ticle mull be underllood as carrying in it the idea of univer- fality in both thefe verfes. The apoille is there comparing Adam with Chrill ; and running the parallel between them, as they were both public perfons, and reprefentatives of their pofterity. He fnews us, that as all Adam's natural progeny, whom he reprefented, were without exception chargeable with his fin and guilt ; fo all Chrift's fpi ritual poflerity, whom he ■reprefented, are alfo, without exception, partakers of righte- oufnefs unto juflification of life. — The term all mull therefore be underllood in our text to be of univerfal extent, as inclu- ding every individual perfon that proceeds from Adam by ordinary generation. Our Lord Jefus Chrill indeed, though truly and really man, is not included in this number ; becaufe he was not a dcfcendant from Adam, in a way of nature : though none of Adam's natural defcendants are exempted. — It CyORIGINAL Sllf, 167 is further obfervable, that fin and death are here reprefcnted, as being by the fame means of equal extent, hy the fame uni» verfal particle. Death pajfed upon all men^for that all have fiiined. As natural death tiicrefore is, without difliinftion, tlie common lot of ^// mankind, it being appointed for all men once to die, fo the fin and guilt of Adam's natural pofteritj are as univerfal as their mortality. — I might add, that it would be no ways favourable to the caufe of our adverfaries, if this particle all were taken in a more limited and reflrained fenfe. For if it be juft and equal in God, to impute Adam's fin, with its confequences, to any of his polterity, it is for the fame rea- fon juft and equal to impute his fin to all, without diilin£tion. He was as much the general head and reprefentative of one, as another — And what ferves further to illuflrate this matter is, that the words of the text now under confideration lliould not be rendered as in our tranflation, for that all have finned : but in him (E9 '«^) all have Jlmisd ; and fo are they according- ly rendered in feveral Latin verfions ; and fo are they correc- ted in the margin of our Englifti bibles. From whence it is apparently manifeft, that if alljinned in him ,• all that were in him as their original ftock, and all that naturally defcended from him, have this fin imputed to them. There is indeed another fenfe put upon the words under confideration, by a modern author *, who being loath to leave fo clear a text in its full force againfl: his opinion, has contri- ved this evafion; that by fin is here to be underfiood /^or^^^r///- tyy the caufe being put for the efFe£\ : And that the apoftle muft intend no more by the words before us, than that all men are become mortal by Adam's apofiafy. — But this con- ltru6lion not only appears inconfiftent with the whole fcope of the apoftle's argument in this context : But it reprefents him as fpeaking incongruoufly, and impertinently. If this be the meaning of our text, it fliould be thus underftood. " ^y one " man mortality entered into the world, and death by mortali- *f ty ; and fo death paffed upon all men ; for in him all are ^'become mortal f." And if by fin is to be .underftood 7;^or/<2- lity, it muft be fuppofed to have the fame meaning in the fub- lequent verfes j for there can be no reafon, why the apcftb fhould annex new ideas to the fame term, in the fame conti- nued % Chuhh. f Vid. Dr. Wig^lefworth on the Imputation of Adam's fm. 1 68 "^he Nature and Confequences nued difcourfe, without giving his readers any notice of it. And confequentlj, he muft in them alfo be chargeable with the greatefl impropriety. Upon that fuppofal, we fliould un- derhand the following context in this manner. Until the law^ mortality was in the world ; hut mortality was not imputed vjhe?i there was no law, verfe 13. Death reigned from Adam to Mofes^ even over them that had not been mortal, after the fmiliiude of Adavi's mortality, verfe 14. But not as the mortality, fo is the Jree gift ; for if through the mortality of one, many he dead, &c. verfe 15. — The like impertinency would be found throughout the chapter : the mere reprefentation whereof, is a fufRcient refutation of this trifling conllru6lion. The words are in themfelves moll plain and familiar ; and fully reprefent us all as being under the imputation of origi- nal fin. There is no other difficulty to underlland them, but mens unwillingnel^ to believe them. 3. The words reprefent to us the deadly confequences of our apoflate finful ftate. And death hyfn; andfo death paf- fed upon all men. — Death, we fee, has the fame univerfal ex- tent with original fin, and has paffed upon all the natural ofF- fpring of Adam. And if we underftand thefe words to re- fer only to natural death, the experience of all the world has put the truth of them out of doubt. — But it appears manifeft, that the apoftle ufed the word death in its largeft extent, to imply fpiritual, as well as natural death. For it is confidered as the fruit, confequence, and wages of fin. It is that death which came by fin. It hath paffed upon all: For in him all have fimied. And I think, every one will allow, that the law of God hath annexed a greater penalty upon fin, than merely a natural death ; and confequently, that there is more implied in the death under confideration. — Befides, death is here confidered as being all the miferable fruit of fin from which Chrift came to redeem us ; and mull therefore imply a greater evil than mortality. Our Lord Jefus Chriil is repre- fented, throughout this chapter, as delivering us from the fad eiFeds of our firll parents apoftafy. And if we would know what they are, we may recur to the firll covenant between God and Adam, where we fnd nothing worfe threatened up^ 2 on (y Original Sin. Z69 6n the violation of that covenant ; and confequently, nothing worfe has been inflifted, than death. That death therefore, with which Ad.am was threatened in the firfl covenant, was all the miferj confequent upon his fall; and all the occailon of Chriil's undertai'iing our redemption ; and mull confequentlj imply more in it than natural death. And whatever was included in the threatening, from which Adam was redeemed hj the promifed Seed of the woman, is included in the word death in the test; for it is of that the apoftle fpeaks. It is that death xvhich has pojfed upon all meri : For in him all have Jinned. The apoflle accordingly reprefents the grace of God^ and the gift by grace, hy one Man fefus Chrifl, and the grace which reigns through right eoiifnefs v,nto eternal life, hy fefus Chrifi our Lord, as our redemption and recovery from this death, which is through the offeiice of one, and is the confe- quence of his fin reigning in the Avorld : (In the 15th, 17th, and 2ifl verfes in this chapter.) -This disath mull therefore implj^, that our finful nature, and finful aftions which flow from it, our flate of condemnation, and expofednefs to eternal mifery, are the fruits of Adam's lin, as well as natural death; for from all thefe Chrift came to redeem us, — I might alfo add, that this death implies in it ouj condemnation, as the a- poille himfelf alTures us, in the i6th and iSth verfes of this chapter ; and consequently muft lignify fpiritual, as well as natural death. I think it is a clear cafe, that if by the offence "of one, judgment is come upon all men Unto condemnation, as the apoille afferts, there have worfe effefts of that offence come upon all men, than merely a ftate of mortality. We cannot be in a ftate of condemnation, unlefs we are fpirituallj dead. 4. Our text fets before us the occaJio?i of the univerfal lin, guilt, and mifery, of the world of mankind. By one manfn, entered into the world. It is allowed by every body, that A- dam is the one man here intended ; and that it was by him, that fn etitered into the world ; a/id death hy fin. If it be en- quired, how Eve comes to be excepted from having a hand ia propagating this contagion to her miferable pofterity, when ihe was j?r/? in the tranfgrefjion : I anfwer, that it is probable that flie.may not be excepted, but included, in thefe words of " Y the 1 7<5 ^he Nature and ConfeqUences the apoftle. She may be confidered as belonging to Adam^ and being as it were a part of him. The term man, may be a collective term, including both male and female, according to that, Gen. i. 16. Let us tnake man in our image, offer our likene's ; and let them have dominion, &c. The like phrafeolo- g7 is frequently found in fcripture.-- But if otherwife, we muft fuppofe, that as the covenant was made with Adam per- fonally, though Eve was included in the prohibition ; yet, Ihc was not, as Adam was, confidered in that covenant, to be the head and reprefentative of a future poderity. The greateft difficulty in thefe v/ords before us, is to un- derhand in what fenfe^;? and death entered into the world, by this o?ie t?ian. In anfwer to which, i: has been the common received dodlrine of the Church of Chrift, that as Adam v.as the natural, he was likev/ife conftituted the moral head and re- prefentative of all mankind ; and that the firft covenant, with its fanfcions, was made with him in that capacity and relation. He was therefore to ftand or fall, not only for himfelf, but for all his pofterity. Had he obeyed that fingle and eafy precept given for his probation, he and all his progeny had been efta- bliflied in a ftate of life and happinefs. But his difobedience to fuch an eafy and reafonable command incurred the ]}enalty threatened, both to himfelf and to all whom he reprefented. — That Adam is thus confidered by the apoftle in fuch a public capacity, as rcprefenting and afting for all his pofterity, ap- pears manifeft from the whole fcope of this context, in which he is every where compared to Chrifl ; and the parallel run be- tween them : And in which, fin and death are reprefented, as brought upon the world by Adam, in the fame manner as the free gift of juflification and life, are procured for us by the Lord Jefus Chrift. For as by one man''s difohedience 7nany were made Jiniiers, Jo by the obedience of One, Jl^all fuany be made righteous^ verfe li). To the like purpofe alfo are the 15th, 18th, and 21ft verfes. Now, as it is confelll'd on all hands, that the Lord Jefus Chrift reprefented us, and aiflcd for us in his work of redemption, fo it feems neccfTary to allow, in or- der to make the apoftle's difcourfe pertinent and intelligible, thalt Adam is here confidered, as rcprefenting us, and ading for us in his firft tranfgreflion. In what elfe can the parity between his offence and Chrifl's righteoufnefs confift ; but in thei I- Jl 0/" Original Sin. 171 their being both public perfons and reprefqntatives of others ? Agreeable to this, the apoftle, in i Cor. xv. 47. fpeaks of A- dam as \h.ejirjl man, and Chrift as tht fecQ?id ; as if there ne- ver had been more than thofe two men in the world. But in what reipe6l can we poffibly imagine thefe two to include and comprehend the reft of mankind, unlefs they be corJidered as public heads and reprefentatives of them ? It is certainly moft clearly evident from this text, that we are fome way or other become linners by - dam's difobedience. And can this poffibly be, but either merely by our defcent from him inaway cf generation ; or by our being in him as our public head and reprefentative. It cannot be true, that in the former fenfe we any more linned in Adam, than in our immediate parents, and in each individual perfon of our progenitors ; and therefore in that fenfe it cannot be true, that by Q?ie man Jin entered into the world; and death hy Jin. For if lin and death are derived to us merely in a way of natural generation, they entered in- to the world not by one man only, but by more than ten thou- fand men. It muft therefore necelTarily follow, that fin en- tered into the world by this one man, as the legal head and •reprefentative of his whole race ; and that what he did in that charafter was done for them all, as well as for him- self. Having thus taken a general view of thefe words, and ex- plained their meaning, I fhall now endeavour a more diftincl conlideration of them under the following Propolitions ; which, by the foregoing exj)lication^ appear manifeftly contained in them : 1. That the whole world oi mankind are by nxture in a ftate pi Jin and guilt. 2. That this ftate cf fin and guilt, whidi we are naturally in, is the fruit of Adani's apojiajy. 3. That we are, by virtue of this fin and guilt, juftly liable to death, temporal, fpiritual, and eternal. Prop. I. The whole world of mankind are hj nature in a ilate oijin and guilt. That I may fomething illuftrate this propofition, I iliall en- Y 2 deavour 172 The Nature and Confequsnces deavour to confider diftinftlj, What is the formal nature of this original Jin; and (hew, bj the way, how we come to be guiltj bj it. Then I fhall proceed to fliew, how this appears to be the cafe of (j// the world of mankind, (l.) I am to conlider what is the formal nature of this origi- nal fin ; andfljexv^hy the way, how we come to he guilty hy it. —In order to which, I fhall briefly obferve, that this fin con- fifts in a privation of our original righteouinefs ; and in the corruption and pollution of our wdiole nature, whereby we have a native enmity to God and that which is good ; aird a llrong and povv-erfal propenfity to the ways of v/ickednefs and impiety. In theory? place, I am to confider this fin as being a pn-va- tion of original righteo:if}!efs.—V^^ev^exe, in our firil parents, created //? the image of God, Gen. i. 26. But alas I the crown is fallen from cur heads. We havefuned, and come fijort of the glory of God, Rom. iii. 2'^. - Our firfl parents were endued with fuperior degrees of knowledge, whereby they v/ere ca- pable of underfiianding fo much of God, of themfelves, and of the creation, as could contribute to their happinefs in their paradife-fiate. But ]io\v are the noble powers of our fouls weakened and darkened by uur apoftafy ! d^aiv cire we aliena- ted from the life of God, through the ignorance that is in us^ hecaufs of the llindncfs of our hearts! — Our firft; parents w^ere created in a fiate of righteoufnefs and true holinefs. All their powers and faculties, all their afFeclions and difpofitions, had a natural promptitude to the love, fervice and enjoyment of God ; and to a life of benevolence and beneficence to one ano- ther. They had no finful affedtion?, no turbulent pafaons or fenfual defires, naturally hurrying them away from God and godiinefs : But their whole fouis and bodies were adapted to a ready obedience to the whole will of God. Thefe were not {it is true) immutable in their nature; nor incapable of wrong imprcffions from the craft of a fubtL- tempter: For fad eivue- rience has taught us, that though Cod made 7r.an 7:pright, he is fallen from his integrity ; and how great is his fall ! How lamentable is the ftate of his wretched progeny, who have loll this rectitude, who have all the faculties both of their fouls and bodies depraved and vitiated ; and v.'ho naturally have every i i 4 Of Original Si>t. 173 every imagination of the thoiights of their hearts only evil ; and. that continually ! — Our firll parents were created with a power of perfevering in this flate of righteoufnefs and holinefs. Thej were capable of a continued dependance upon the Foun- tain of their being and of their flabilitj, who would never have deferted them, while thej had continued to truil: him. Thej wei^e therefore capable of withflanding the flrongefl temptations ; and of triumphing over the ftrongefl efforts of hell itfelf ; and confequentlj, of continuing in a perpetual flate of holinefs and happinefs. Their yielding to the temptation, was not from a defe£l of power to refiil ; But from want of dependance vipon him, in whom Vv'as their ftrength and fuffi-. ciencj : And from an inadvertent hearkening to the crafty fe- ducer. But how is the fcene now changed ! Hov\^ impotent are we now become I How does every good thought even die in thinking ; and every good difpoiition naturally languifh and decay ! Hov/ are v/e an eafy prey to every temptation ; and continually betrayed by cur own lulls to the enemy, that lies in wait to deflroy us ! That even a fan6l:iiied perfon could not perfevere in holinefs, unlefs he v^^eve kept hy the power of God through faith unto fahation. — Thus we are all gone qfidcy we are all together become filthy^ there is none that doth good ; no, not one. We have all like f jeep gone ajiray, we have turned every 071s to his own way. Such is our pravity, fuch our im- potency by the fall, that we cannot fo much as accept of the remedy, that is in infinite, tnercy provided, without fuperna- tural influences inclining and enabling us to do it. No man can come unto the Son, except the Father dravj him, Joha vi. 44. This lofs of the image of God in which we were created, this privation of our original re6titude, and depravation of ail the pov/ers of our fouls and bodies, is not only our mife- ry, but our guilt. For, if thefe be guilt in defacing, and in a great meafure deftroying, the beil: piece of God's workman- ihip in the whole lower creation; if there be guilt in fabvert- ing the great ends of our being, and in rendering ourfelves incapable to anfwer them; if there be guilt in debsilng our- felves from our original dignity, from the immediate fervice of God and felloxvilup with him, to a ftate more lov/ and vile tJian 174 ^'^'^ Nalvre o.?id Confequences than the beads that perifli this privative part of original fii^ renders us all guilty in the light of Clod. I am further to confider, that this original fin confifts in a general ccrrtipticn end pollution of cur natures^ whe'eby we have a natural enmity to God and to that which is good ; and a ilrong and powerful propenfity to the ways of wickednefs and impiety. That this is now the condition of all men by na- ture, is moft evident both from fcripture and experience ; and ■that this is derived to us ixova Adam, I fliail endeavour to make evident. No man that will view the circumflances of an apoflate world, and confider the flate of his own foul, can find room to doubt the univerfal influence of this contagion. - If we look into our own underftandings, what darknefs covers them I What ignorance of God' and the things of Cod is feen, not only in the heathen Vv^orld, wiiere flocks and ilones and iuani- r^iate things are v^^orlliipped, as the author of their being and bappinefs ; but even in tlie moft enliglitened part of the world, where the naturcd man receivcth not the things of the Spirit of Cod! hut they 'ire focUjljuefs unto him; v/hat error and mif- take are we liable to, while many perifii by believing ftrong delufions, many grope in the dark, not knowing in what way to walk ; and all are liable to error, while clothed with mor- tality ! "What folly and madnefs are in the hearts of men, that they v.'ill by no means be perfuaded to confider the things of their peace, and to confult and purfue their befl intereft : un- til their underftandings are enlightened by the poiverful influ- ences of divine grace ! — If v»?e look into our wills, what op- pofition do we find there, to the love, fear and fervice of God I ' — How do all men naturally chufe the fervice of fin and Sa- tan, and the viinities of time and fenfe, before the favour of God, and eternal happinefs I How obftinate, how refratlory are they in their finful gratification^ ; notv/ithftanding all the terrors and dangers of which they have fuch a dreadful prof- pect 1 — If we confider our afleliions and appetites, how irre- gular, hovv^ vile do tliey appear to be ! How little is God in the thoughts of carnal men ! How far is he from being the objeft of their defire or delight ! Kow difagreeable are all the perfe£lions of his nature to their minds I How are the ways of godlincfs their averfation, that they cannot by any motives be 0/" Original Sin, 175 be prevailed with, to walk in them ! How are their hearts glued to thefe perifiiing fliadows ! What bafe and fordid lulls do they gratify at all adventures ! How impetuouflj do their appetites hurry them on in thofe purfuits, which they cannot but know to be repugnant to all their moll valuable in- terells, both in this world and that to come ! - If we confider our paflions, how violent, inordinate,, and ungovernable will they appear ; how hard to be tamed, regulated, and kept un- der proper reflraint ! How do they often drive us, like a hurri- cane, againll all the dictates of reafon ; and indeed againfi: all our pov/ers of oppofition ! — Again, if we confider our imagi- nations, how vain are their objefls ! How refllefs are they in their operations ! How frifking, roving, and wandering from one vanity to another ! How impertinently and unfeafonably do they interrupt and hinder us, from any ferious application to our more important concerns ! Hov/ ready are they to run aftray, after forbidden objedls ! How ready to receive linful impreffions ; and even to fet the whole foul on fire with their wicked fuggeilions ! ■ In a word, whatever faculty of the foul comes into view, it appears to be altogether pollution and de- filement. 'The carnal uiind is enmity againfi God ; for it is not fubjeB to tide law of God ; nor indeed can he, l.hey that are iru the JieJJj, cannot pleaje God, Rom. viii. 7, 8. 'The heart is dsceitfoul above all things, a7id defperately wicked ; who can know it ? Jer, xvii. 9. And this pollution does not only extend to our minds: But the members of our bodies too are all become inllruments of unrighteoufnefs unto fin. The body is not only many ways a clog and hindrance to the foul, from making any progrefs in its fpiritual concerns : But the bodily fenfes are the inlets to multitudes of thofe finful diforders, with which the foul is defiled So that the whole man is corrupted, and we want to he. fan&ijied wholly, in our whole fpirit, and fonl, and body. For we are all as an unclean thing : and our iniquities, as the wind, have taken us away, Ifa. Ixiv. 6. Now, that this Hate of pollution is a llate oi guilt, is ma= nifell ; becaufe it is a conllant violation of the law of nature. God made mem upright ; and had therefore a jufl claim upon him, 6f a fincere intire and univerfal obedience. God had a ]\\9i demand of his heart and atFeftions, of his fear, love, com- placency, 1^5 '^he Naiiii'e and Confeqiiences placency, and delight ; as well as of an external conformity to the duties of natural religion. If therefore, inftead of loving God, our hearts are full of enmity againft him ; and oppcfi- tion to his holinefs and other perfeftions of his nature: If, in- ftead of choofing God for our portion, we prefer the world and our lufts before him : If, inilead of fpiritual and heavenlj affedlions, our hearts are full of vanity and fenfuality : If, inftead of the religious exercifes which nature itfelf teaches, thefe things are fuch a burthen, as to be either wholly neglec- ted, or hypocritically performed : If, inftead of that obedi- ence, which is due from a creature to his Creatcft.", we are fcrving divers lufts and pleafurcs : It is from hence moft evident, that we are all become guilty before God. And that, in all thefe inftances, I have been drawing the cha- ra£ler of every unfan£Hfied perfon, appears evident from wha^ has been faid above. — It is an impertinent plea, to fay, That this depravity of our nature is what we cannot help; and therefore what cannot be our fault. For certainly there is a fault fome where, that we are thus eftransed from God and godlinefs, and thus in love with fin and vanity. None dare be fo hardy as to impute this fault to a juft and-.Jioly God ; it muft therefore lie at their own door ; and we muft be guilty, whatever are mens imaginations about it. But this I fhall have occafion to conlider more particularly under another head. (2.) I am to confider the Evidence of this probofitlcn ; and to fliew how it appears, that all mankind are naturally in a ft ate oijin zxiA- guilt . And here, I. I think this is moft evident from tlie experience cf all the world. — We fee, in fa6l, that this certainly is our cafe ; and to debate it, is even to difpute againft our fenfes, and a- gainft the cleareft obfervations that we are capable of in any cafe whatfoever. — Does not evciy body fee, that in our firll adtions thei-e is no appearance at all of love to God or holi- nefs ; no fpiritual affeclion, no promptitude or tovvardlincfs to any thing that is morally goc^ ; nor any thing of this nature to be introduced, but by great care, pains, and culture, all v/hich meets with ftrongeft oppofttion from a contrary bins. What then is becoire cf the image of God, in which we were I : ' O/'Original Sin, S77 ■Bt firft created ? Is it not mofl evident, that this is not on- iy defaced, but utterly loft in our fouls ? -If we ftill extend ■our views further, that pollution of all our powers and facul- ties, which I have defcribed, is a fad every where experien- ced and obferved. What is the firft propenfity of our children, if they are fuiFered to follow their own inclinations without reftraint? What courfes do undifciplined youth chufe and pur- fue ? How does their enmity to God, and their delight in fin and fenfuality appear with a witnefs, if the reins are thrown, on their necks, and they are fet loofe in the world, without education and government ? By this we fee their natural dif- polition ; for that they follow. And there is no room to dif- pute what the fountain is, from whence thefe ftreams fo na- turally flow, — The deep root that thefe finful difpofitions have taken in our fouls is obvious, from the impoffibiiity of era- dicating them, without the omnipotent agency of Divine grace. W^e every day fee men go on in finful courfes, againft all their valuable interefts temporal and eternal, againft the light of their own confciences ; and even againft frequent apprehen- fions of eternal damnation. We frequently fee them wearing off all convi6lions, breaking through all purpofes and promi- fes of reformation, and venturing upon the thici hojjes of God* ^ buckler i though they cannot but know when they at all con- fider, that it is for their lives. And hov>^ ftrong and impetu- ous muft thofe lufts be, that the fear of eternal damnation will not mortify and reftrain ! - - If it be objected, that I am here only defcribing the cafe of the moft profligate and aban- doned part of mankind : I may demand, How came they to be thus profligate and abandoned, how came they by thefe cor- rupt and finful inclinations, if their natures are not polluted and defiled ? But I may even appeal to the experience of the moft virtuous and religious of the children of men, whether they do not find a continued ftruggle with the fame finful af- fedlions and appetites, that are fo vinbie lU the lives of the more carelefs and fecure : Whether they a,rfi not forced to maintain a continual warfare with their kill^, if they vvould live a religious life. And whence is it that the jltjh lujteth a- gainji the Jpirit ; ufid the J'pirit againji the fiejh ; but froxa the remainders of thofe corruptions, that reign in the uiifandified? From thence it was, that the apoftle himfelf found caufe to Z groant 178 the Nature and Confequences groan under this burthen; and to exclaim, as in Rom. vii, 24. 0 ivretched mciv, thct I am! ivJjo ftjcU deliver 7ne from the bdr dy of this death I I might further argue from our conftar.t experience of the dreadful effefts of original fin, upon the whole world of man- kind. What a vaft variety of miferies and calamities do we fee every where obtain in the world ! And luhat meaneth the heat of this anger; and what is the fource of this afRidlion and wo? Whence is it, that we are thus born to trouble as the [parks fly upward? Surely God would not delight to puniih an innocent creature ; and to make him thus miferable. — If it be pretend- ed, that this is the fruit of our aclual fin : I enquire, how in- fiuts that have never been guilty of a6lual fin, came by their fhare in the common calamity? We fee that ficknefs and death, invades them ns well as others. And if death be the vjoges of fin^ as the fcriptures affure us it is, they would not be liable to punifhment, if free from fin and guilt. Hence, if we had no other evidence than our own experience, we might plainly difover, that we are naturally di.ead in trfpajfes and fns, ac- cording to Eph. ii. I. But, 2' This alfo appears evident from the redemption of Chrift. What can make tiie mifery of our natural flate more evident, than the infinite price expended for our recovery out of it ? Did the glorious Gcd contrive this wonderful method of fal- vation for us, when there was no neceflity for it? Did the Lord Jefus Chrift llied his own blocd for a ranfom of innocent creatures ? Or was it not becaufe tljat we were with out fir engthy that Chrift died for the ungodly ? May we not thus Judge, that if Chrif died for all, then are all dead :^ As in 2 Cor. v. 14. Was not Chrift'b precious blood flied as a ranfom for fin ; and were not they therefore finners, lor whom the ranfom was paid ? Was not the Lord Jcfus Chrift Viade a curje for us ; and does not that evidence, that we are all under the curfe of the broken law ? Was not the end of his death as a propitialipn and atonement, to free us from condemnation; and does it not therefore follow, as he himfeif has told us, that we are con- demned already, while we do not helie've ofi the only begotten Son of God ; and that we are by nat'ure the children ofiirath.^ In a word, Chrift gave himfeif « ranfom for all, either as inno- cent or guilty creatures. The former can hardly be fuppofed: there 0/ Original Sin. 179 tiiete was no need to purchafe pardon at fo dear a rate, for thofe that did not want it. Whence it follows, that we are fallen guilty creatures, in that we are redeemed bj the blood of God. If it be pretended (as fome have pretended) " That Chrift ** came not into the world to redeem us from a fallen Hate : ** But to give us a new edition of the laxv of nature, very much ** effaced ?nd worn out of the minds of men; to propofe eajier *' terms of falvation to mankind, than perfect obedience ; and ** to confirm the truth df his do£trine, by fealing it with his "blood:"— I anfwer, This pretence is as diredlly contrary to the fcrip- tUre-accouut of this matter, as can poffibly be conceived. We iare there taught, that he was fet forth to be a propitiation for fn, that he was delivered for our offences, that he died for the ungodly, that he gave himfelffor our fins, that he was madefn for us I, who knew nofn, that he appeared to put away fn hy the facrifice ofhimfelf that he alfo 6nce fuffered for fins, the jufi for the unjitji y and the like. Now, can any man read fuch texts as thefcj and deny that we are in a Hate of fin and guilt ; and that Chrift came to redeem us from that Hate with his own blood? If this may be jullly denied, it is impofiible to under- ftand any thing by the ftrongeft and plaineft exprefiions that can be ufed. — But fuppofe this imagination were not contra- gifted by the fcriptures, might we not enquire of fuch objec- torsj what need there can be of a new edition of the law of nature^ if we are not fallen creatures ? If we had retained our original integrity, v/e fliould certainly have light enough to know our duty. It cannot be fuppofed, that God made us at firft ignorant of, and incapable to anfwer the end of our being. And if we liad this capacity at our firft creation, we itill re- tain itj unlefs we are fallen from our original reciitude, and have loft thofe powers with which we were created. Neither time nor cufiiom could obliterate fuch powers of nature ; and make the world ignorant, without fpecial revelation, of the very firil principles of faith and pra£lice. — But it is pretended, that we' wanted eafier terms of acceptance with God; and that the great Redeemer came into the world and fhed his preci- ous blood to procure them. I would here again reply. What need can there be of eafier terms of acceptance ? God was not Z 2; a hard i So T^he Nature and Conjequences a hard mailer, to require impoffible or unreafonable terms of bis favour. He certainly at firft gave us powers, equal to the obedience he required of us. And we muft ftill retain the fame capacity, unlefs we have loft it by our apoftafy from God. If obedience to the law of nature was our reafonable fervice at firft, it is fo ftill. If it was at firft eafy to be per- formed, it yet remains fo, if we have the fame natural powers with which we were created. And why is it not as equal in God, to require of us the improvement of thefe natural capa- cities now, as at the firft?— Nothing therefore can be more repugnant to the whole tenor of the gofpel. Nothing more unreafonable, than this fuppofal. We muft acknowledge our- felves to be apoftate guilty creatures, or we can give no good reafon for the infinite price of our redemption, the blood of Chrift. (3.) That we are all by nature in a ftate of fin and guilt, is mojl frequently ^ clearly ^ and exprefsly revealed to us in fcrip- ture. — It cannot indeed be declared in more ftrong, plain, and intelligible expreflions, than what are found in our text and context. We have there an exprefs diflertation npon the fub- je6t. The do£lrine is there ftrongly aflerted, and clearly il- luftrated. — But this is not the only evidence to be found in fcripture, of the fad truth under confideration. The whole word of God confiders us as fallen creatures, as being in a ftate of fin, pollution, and condemnation. And there is no way to avoid the force of the many full and plain texts to this purpofe ; but by ftrained and unnatural glofl^es and interpre- tations, upon words in themfelves moft familiar and eafy to be underftood. What can be plainer, than fuch texts as thefe ? ** I was ihapen in iniquity, and in fin did my mother conceive ** me," Pfal, li. 5. " The wicked are eftranged from the *' womb, they go aftray as foon as they are born,"Pfal.lviii.3. " There is not a juft man upon earth, that doeth good and fin- ** neth not," Eccl. vii. 20. — ** The heart is deceitful above " things, and defperately wicked," Jer. xvii. 9. — " We have " before proved both Jews and Gentiles, that they are all un- ** der fin. There is none righteous, no not one," Rom iii. 5, 10. — *' For all have finned ; and come fliort of the glory " of God," Rom, iii. 23. — ** For I know that in me, that is. 0/" Original Sin. i8t ** in my flefh, dwelleth no good thing," Rom. vii. i8. — " The " carnal mind is enmity againft God ; for it is not fubjed: to *^ the law of God, neither indeed can be," Rom. viii. 7 — *•' The natural man receiveth not the things of the Spirit of ** God, they are fooliflinefs unto him, neither can he know ** them, becaufe they are fpiritually difcerned," i Cor.ii. 14. — *' And were by nature children of wrath, even as others, — *' Even when we were dead in fins, he hath quickened us toge- ** ther with Chrift," Eph. ii. 3. c:. — " We thus judge, that if " one died for all, then are all dead," 2 Cor. v. 14. ■ " We ** Icnow that the whole world lieth in wickednefs," i John v. 19. — Many more teftimonies from the Spirit of God might be produced, to evince the truth of this propofition. But thefe are fufficient to fatisfy every one, that is not prejudiced againft the do£trine, and refolved not to believe it : And it is in vain to endeayour the conviftion of fuch as thefe. I fliall therefore proceed to the next general head. Prop. II. This ftate oijin and guilt, which we are all natu- rally in, is the fruit of Adanis apojiafy. I think \ have proved, that we are by nature in a ftate of fin and guilt ; and there muft be fome caufe of thefe corrupt afFe£lions, appetites and paffions, of this univerfal depravity of our natures ; and corruption of all our powers and facul- ties. We muft either have come thus imperfect and impure out of the hands of God at our firft creation ; or we muft, fome way or other, have loft our original righteouinefs. If the latter, no other fuppofal can carry equal probability in it, with this in our text, that hy one man Jin entered into the wcrld^ and death hy Jin. To make way for a more diftinft viev/ of this cafe, it may be proper to confider, whether we could be at firft created in the fame ftate, in which we now find ourfelves. And I think, this, upon enquiry, will be found moft inconfiftent with all the perfe£lions of the Divine nature. — How could it be confiftent with the holinefs of God, to make a creature with prevalent enmity to himfelf, and love to fin and fenfuality ? Could a pure and holy God take delight in fuch ignorance and dark- Befs, as naturally clouds our underftandings ; and alienates us from the life of God ? Could he ta^e pleafure ip having all the 1^2 'Tlje Nature and Conjeqiiences the powers of our fouls mofl; contrary to his own excellenf nature ; and in having us under the government and guidance of finful difpofitions, irregular afFeftions, and turbulent paf- fions ? The great God mufl certainly be oi purer eyes than td hnhold iniquity ; or to look upon Jin with approhation. And confequently, could not create us with fuch depraved foulsy under the influence of fuch vile lufts and finful apj-^tites, as naturally reign in our hearts, and lead us away from God. — How could it confift with the goodnefs of God, to make a creature in a flate of mifery and calamity ? Can it be fuppo- fed agreeable to infinite goodnefs, kindnefs, and compaffion, to fee us agonizing from our births to our graves, under the diforders of a vitiated foul, and the infirmities of a difiemper- ed body, to fee us prompted by pride and ambition, iufl and avarice, to deftroy and devour one another ; and to keep the wodd in convulfions and confufions, as it has always been ? Could it be agreeable to him, to fee fo noble a being as man, the neceflary fubjeft of continual affliction in this world, that he might be thereby prepared for eternal torments in the world to come ? This certainly cannot be fappofed ; and there j fore it muft not be imagined, that a good and gracious God did at firfl: create us in this flate of fin and mifery.— Could it be agreeable to the jullice of God, to make us uxder a natu- ral neceflity of finning againfl him ; and yet punifh us for thofe finful afTedlions w^hich he himfelf had given us ; or for fuch finful praftices as are the neceflary refult of them ? Na furely, the yudge of all the earth will do right. He could not make us on purpofe to delight himfelf in our mifery. — From thefe confiderations it muft neceflarily follow, that God v:ade man upright ,• that our defeftion proceeds from fome other caufe ; and what that is, 1 fiiall apply myfelf more diftinClIy to confider, by endeavouring to flaew, — 1. How or in what way we become finful and guilty, by the fin of Adam. 2. By clearing up thtji^Jiice and equity of God, in imputing the fin and guilt of Adam to his pojierity. I. I am firft then to (hew. How or in what wa}' we become finful and guilty by the fin of Adam. — In order to which I fliall obferve, That 0/*Original Sin. 183 That God entered into a covenant with Adam, as the head and reprefentative of all mankind, to bellow life upon him and all his pofterity, if he did not eat of the tree of knowledge of good and evil, or to inflid death both upon him and them, if he did eat of that forbidden fruit. The fum of this cove- nant is fet before us in Gen. ii. 7. But of the tree of know- ledge of good and evil, thou JJj alt not eat of it ; for in the day that thou eatefl thereof thou fjalt furely die. — This covenant- tranfaftion is indeed here (as all God's difpenfations in the Mofaic hiftorj are) but vei-j brieflj and generally repreient- ed. Here is no exprefs mention, that Adam fhould be con- firmed in a {late of life and peace, upon his obedience to this particular precejit ; nor, is there exprefs mention, that Adam was in this tranfaftion confidered as the head and reprefenta- tive of his pofteritj. It may (J think) neverthelefs be made mofl evident, that both of thefe are implied in this ihort ac- count of that matter. That a proraife of life is implied in this covenant upon condition of Adam's obedience, appears from the threatening of death in cafe of difobedience- The threatening mull necef- farilj imply fome evil, confequent upon his violation of that precept, that would not have otherwife happened. God's threatening death upon this fingle condition, does plainly fup- pofe, that it was the only condition upon which it was to be feared and expected. For how could it be confiflent with the juflice, goodnefs, or even fincerity of God, to threaten Adam with death in cafe of difobedience, which would have been his lot, had he been ever fo perfeft in his obedience ? — This threat- ening was certainly defigned as a motive to obedience : which it could not be, if Adam had no good in expedlation by con- tinuing in his duty. And it was certainly unworthy of God, to raife his expe6lation of a benefit, which he fiiould never partake of, had he complied with the terms on which he ex- pelled it. — •. his therefore appears plainly to be the cafe. A- dam was, by the law of his nature, under a perpetual obliga- tion to a conformity unto the known will of God, upon the penalty of receiving from him the jufl demerit of his difobe- dience againll him. The demerit of fach difobedience in any inilance would have been death ; for that, the apoflle affijres, is the iicages offn, Rom. vi. 33. But God was gracioufly 184 T^^e Nature and Confequences gracioufly pleafed to put Adam upon a more limited and eafy trial, in order to his eilablilliment in a ftate of life and happinefs. Had he continued obedient, and withftood this temptation, had he retained his integrity and overcome the attack of the feducer in this inftance, he would have been no more in danger of apoilafj from God ; nor any more expofed to drath or mifery. In the day that he ate of the forbidden fruit, he was to die ; and does not this neceffarily imply a pro- miie of life, if he did not eat of it all ? If it be here enquired. Whether " our firft parents would ** not have died, if they had been guilty of any other aft of ** difobedience, while under this trial, though they had refrain- ** ed from eating of the fruit of the tree of knowledge?" 1 of- fer the following confiderations in anfwer to it : I. Though they were undoubtedly under the laxv of nature, during the time of their trial for confirmation, as much as they v/ere before ; and therefore equally liable to its penalties in cafe of difobedience : Yet, I do not know how the laxv of nature was in any refpedt a covenant oflfe^ between God and them. — I do not know how their obedience to it would have enti- tled them and their pofterity to the continued favour of God, at this time of their trial, any more than at any other time, either before or after it ; or how their difobedience to it at this time v/ould have involved their pofterity in their guilt, without fome fpecial tranfaftion between God and them to that purpofe. They were, as creatures, under penal obligations to their Creator and Benefadlor : But I cannot fee how they were, as fuch, the legal head and leprefentative ot their off- fprmg ; nor hov/ they had had, as fuch, a claim to perpetual life and happinefs from their Creator, had their obedience been ever fo peric61.--I cannot therefore but fuppole a real diife- rence, between the law of nature, and the covenant made with our firll parents in paradife. 1. By all the account we have of this matter in fcripture, the death or Ufe of our firft parents and their oflspring, was wholly put upon iheir eatings ox forbearing to cat of the forbidden fruit. — The law of nature is not, that I know of, any where mentioned as a part of this covenant-tranfaclion. The tenor I of 0/* Original Sin* 1S5 of this covenant in its firft exhibition i^, In the day thou eateji thereof thou Jhalt furely die. And accordingly, after the fall, God onlj demands of Adartiy Who told thee that thou iva/i na- ked ! Hajl thou eaten of the tree, whereof I co??ima7ided thee that thou JJjouId/i not eat ? Agreeable to this, we find the fentence was inflifted upon Adam for this caufe, without mention of anj other. Becaiije thou haft ecdeii of the tree, of which I com'- manded thee, faying, '^Ihou fjalt not cat ofit^ctirfcdis the ground for thy fake, &c. — We have no knowledge of this tranfa£lion, but from the fcriptures ; no other reprefentation of it, that I know of, in fcripture. And what confequence mull there- fore follow? Here are two trees placed in the garden : Of the one he is forbidden to eat upon pain of death ; of the other he might freely eat, and live for ever. By eating of the one he expofed both himfelf and pollerity to perdition ; by eating of the other he might have confirmed both himfelf and them in a Hate of life and peace. Did not therefore his happinefs de- pend upon his conduft v/ith relation to the fruit of thefe trees ? 3. It is certain in fa6t, that God did not, and tlience we. know his foregoing determination that he would not, leave our fci'Ji parents, during the time of their trial, to any other pre- I'alent temptation, but what related to the forbidden fruit. — 1 think it juft arguing, from what God has done, to v/hat he fore-determined to do. It is certain from the infinite perfec- tions of his nature, that his condu£l is always agreeable to his counfel ; and confequently, that God did determine to put them upon no other trial for their eftablilhment, but in this fingle inftance. And accordingly, infinite goodnefs and conde- fcenfion is difplayed in this covenant-tranfaclion, as far as we have any account of it in fcripture. — It mull indeed be grant- ed, that our firll parents feem to have violated the law of na- ture, before their aftual eating the forbidden fruit ; by their hearkening to the ferpenfs temptation, by their unbelief of God's truth and faithfulnefs, by their ambitious afpiring to he as gods, knowing good and evil ; and their irregular appe- tites to the forbidden fruit : But thefe all had an immediate reference to this inhibition, and Vv^ere direftly introdu6lory to its violation. By thefe the fin was committed in their hearts^ A a and l86 '^he 'Nature and Co'ifequences and the hi/l conceived, that brought forth the a(5luaiy/^, which ended in their death. And it is remarkable, that God does not challenge them for thefe things, as violations of the law of nature; but as infra61:ioas of this particular covenant, bj i;vhich they were to ftand or fall, — In a word, God exprefslj made this the inflance of their trial ; the fcripture mentions nothing more, and t know of no authority we have^ to be wife in this cafe beyond what is written. The integrity of their nature v,^ould keep them from, falling, where there was no fhiong temptation to overcome it. God did not permit, and therefore we are fure that he dei«.rmined not to permit, any other prevalent temptation to aflault them. They were not therefore expofed to fall, in any other inftance. He threaten- ed death upon condition of this difobedience : there was no other condition expreffed in the threatening. They were challenged for this difobedience and no other, after their fall. Life was confequently promifed upon condition of obedience in this inftance ; for this was the only condition of their efla- blilhment, that I find any where mentioned in the Bible. — A- dam was put upon no other trial, that J know of, but this on- ly J and this might have been as Ihort as he pleafed. For it is remarkable, that he had full liberty to eat of the tree of life; and it feems plainly hinted, in Gtw. iii.22. that if "he had done fo any time before his fall, immortal life would have been fe- cured to him ; that it feerns left to his own choice, how long his probation fhould continue. It is therefore evident, that there was a promife of life in this covenant, insfmuch as there was a pledge and feal of his confirmation appointed, ready for him at anytime before his apoRafy: Though guarded and kept by a cherubim, and a flaming fword afterward. It is evi- dent, that as according to this difpenfation of aftonifhing grace and condefcenlion, he was to expeft death upon no other con- dition but the violation of this precept ; fo he was, on the con- trary, to expedl life upon the aftual obfervance of it. This, though not dired:!}'", is however implicitly promifed in this covenant recorded by Mofes. If, after all, any will fuppofe, as fome have fuppofed, (tlio', I confefs, I do not knov/ upon what foundation) tliat the ob- fervance of the law of nature was implicitly enjoined by this prchibition, both upon Adam and his pofterity, as the condi- tion Of Original Sin. 187 tion of their efcaping the death threatened ; and that this pro- hibition of the tree of knowledge was but an additional injunc- tion for the trial of their obedience : It mufl never thelefs be allowed, that God intended, and Adam underfcood, a condi- tional promife of life, in the threatening of death. If death was tlireatened onlj upon his difobedience, it certainly implies that it would not have been inflidled, if he had not difobeyed. By this threatening, death was made the wages of hisiih; and nei- ther the juftice nor goodnefs of God can allow the righteous to receive the wages of the wicked. But it is time that I lliould return to take notice, how A- dam was in this trnfa£lion conlidered as the head and reprefen- tativs of his natural pollerity. It mufl be confeiTed, that the Mofaic account of this cove- nant betv.'een God and our firiT: father, does not fo evidently reprefent his pollerity to be immediately concerned in it. But this alfo may be fully evinced from the following conlide- rations : It is manifeilly true in fa£l, that Adairi's poflerity do par- take of the bitter fruits of his apoflafy. The experience of all the v/orld carries this beyond debate* We all fee that fin and death, with all their terrors, have invaded all the natural progeny of Adam ; that all the calamities of life and even. death itfelf reig7i over thofe, that have not fnned after thejzmi- litude of Ada7?i's tranfgreffion. And how comes the curfe an- nexed to the covenant made with Adam, to fall upon the heads of his pollerity, if they were not included in that covenant ? this punifliment mufl be the effeft of fin. Far he it from God, that the righteous fjould be as the wicked. The foul that finneth, fuall die. And yet it is inflifled upon fuch as are not capable of aclual and perfonal fin ; who confequently mull have finned in Adam ; or we cannot conceive how the fudge of all the earth does right, in bringing the penalty threatened to him, upon his otherwife innocent poflerity. — The fentence pronounced upon. Adam after his fail, is, in every article of itj executed upoa his poflerity, in the fame extent as upon himfelf: From whence it is evident, that they, as well as he, were partakers of the guilt of that apoflafy, in the fame degree that they bear the punilhment of it. And confequently, lie muft be confi- A a 2 dered iSS '^he 'Nature and Confequefices dered as their head and reprefentative in that fiift cove-- nant. The fame thing is abundantly confirmed to us, by various plain and clear paflages in fcripture. Our text allures us^ that by this one man fin entered into the %cor/d ; and that in him all have Jinned. We are told (i Cor. xv. 22.) that in Ad.aniall die. Now, as I before cbferved, fin and death mufi: defcend fron\ Adam merely in a way of natural generation ; or elfe we muil have fallen in him as our legal head and reprefentative. The former cannot be the cafe ; thefe did not defcend to us in a way of natural generation from one man only ; for if that be the means of their derivation, they defcended to us from all our progenitors ; and we no more died in Adam than in our immediate parents. He mufl therefore have fullained a pub- lic chara<5ter ; and was confidered as our reprefentative in that covenant-tranfaction. — But of this I found occafion to fpeak fomething particularly before ; and need not therefore infifi: upon it in this place. II. / am to endeavour to clear tip the juflice and equity of God, in imputing Adam^s Jin and guilt to his pojlerity. — The adverfaries of this do6trine under confideration, do principally found their oppofition upon its inconfiftency with the perfec- tions of God. They pretend, that God would not be juft in appointing Adam our fiirety and reprefentative, when he knew he would fall, and involve his pofterity with him in his guilt and mifery. — That it were repugnant to the Divine goodnefs, to contrive fuch a covenant, as would bring unavoidable mi- fery upon millions of fouls, who would be perfonaliy innocent of that tranfgreflion. And confequently, that there could be no fuch conftitution made by him, who is iniinite juflice and goodnefs. 1 Ihall therefore be fomething particular in my endeavours to obviate this difiiculty ; and to fhew how this do£lrine is confiflent with the perfeftions of God. — This will appear by confidering, T. That fucTi a covenant with Adam w^ould ha\'e been in it- felf more likely to Jvhferve the inter ejls of 7nanhind, than for him and his pofterity ta have been left under the /acu of nature ; and i Of Original Sii;r. 189 ^ticl confe^uentlj what all mankind would have chofen for themfelves, had they been then cxifting. 1. That we were liSXfeminaUy in Adain ^ and in t'nat refpeft parties in this covenant. 3. That the good promifed bj this covenant, was more than proportionable to the £■:;// threatened bj it. And, 4. That God has, in infinite mercy, made a glorious pro- vifion for our recovery from the fad efFe'e all naturally imitate and approve the iin of our firft parents ; and are therefore all juflly liable to the penalty. We are partakers of their guilt, and therefore deferve to fhare in the punidiment of it. " I may alfo obferve, that if this and other fuch texts of fcripture were taken in the mofl unlimited fenfe pofTible ; if it were, lince the fall, in all cafes and all inflances true, that t\iQ. fon f jail not bear the iniquity of his father, it would nothing alTedl tlie cafe before us. For no parents are cnfidered now as the legal reprefenters of their children, as tranfa^ing in a mo- ral ■ Of Orici>:al Sik. 205 tal caDacIty for them, and flanding or falling in their place and Head ; in the fame fenfe as I have proved to be the cafe with refpeft to our firft parents. — As Adam was let in a pub- lic capacity, he finned as the covenant-head and reprefentative of all his pofterity ; and for that reafon his firft tranfgreilioii is imputed to us. But the following fins of his life v\^ere not imputed to us : The reafon of this is (as I Ihev/ed above), becaufe the original difpenfation or probationary ftate Ar dam v/as put under, came to a period on his firft fin and fall, fo that he no longer aSed in the capacity of a public perfon, our federal head and furety : Therefore none of his confequent fins were imputed to his pofterity, any more than the fins of our immediate progenitors. — It will not therefore follow, that God doth not impute the guilt of our firft parents apoftafy to their pofterity, becaufe he doth not punilla us for the fins of our immediate parents; fince the former a£led in a public rela- tion, but the latter a& fpiritually minded; and hzYC your convcrfations in heaven. But is it pof- fible to exercife thefe graces before you have them ? Is it pof- fible for you to beget them in your own fouls, when all your powers, faculties, and afFedlions are diredly oppofite to them ? Or is it poflible to deferve the bleffing of this renewed nature from God ; when your whole condudl is one courfe of enmity againft him, and indignity to him ? No I conlider your cafe as it is. You are dead, and cannot help yourfelves : You are guilty, and cannot deferve that God^ ihould help you. If you perilh for ever, God is juft ; and you have no caufe of com- plaint. And if God have mercy upon your foul, he will bring you to his footftool, with a moll humble abafing fenfe of this your impotent and miferable, guilty and expofed flate. He will bring you to be thus poor in fpirit, if ever he gives you a title to the kingdom of heaven. 3. Resolve to caft your periftiing fouls upon the riches of the fovereign free grace of God in Chrill.-- You deferve to perifti, and cannot help yourfelves. Deftrudlion and deatli are before you ; and there is no remedy in your own power. What will you do? What courfe can you take? If you rcll in your prefent condition;, you are undone for ever. If you betake O/* Original Sin. an betake yourfelves to any fufficiency of your own, it will not help the cafe. — But here is your relief and encouragement : With God there is forgivenefs^ that he may be feared ; and with him is plenteous redeniption. It is a faithful faying ^ and worthy of all acceptation, that Chrift Jefus came to fave^ eveti the chief ofjtnners. If you are fenfible of your loft eftate, if you are burthened with the weight of your fin and guilt, if you are folicltoufly enquiring after a deliverance from the mifery you feel and fear, the Lord Jefus Chrift is inviting you to come un^ to him; and in fo doing he will give you reft. — Refolve therefore to commit your fouls to the righteoufnefs of Chrift for jufti- cation, to the influences of the blefled Spirit for converfion and fanftification ; and rely only upon the riches of the free mer- cy of God in Chrift, that the work of grace may be carried on in your fouls with power, that you may be tranflated into the kingdom of God's dear Son, and o"btain the falvation which is in Chrift Jefus, with eternal glory. 4. Persevere in a conftant and diligent attendance upon all the means of grace, in order to have this change wrought ia you. — Though your deliverance from your miferable condition entirely depends upon the fovereign grace of God in Chrift, which you can neither merit, nor have any claim to, by any thing you do, or can do : Yet you muft feek it, if you woxiXAfind it. You muft knock at the door of mercy, if you would have it opened unto you. — It is God that muft fprinkle you with clean water, and make you clean ; from all your filthi-^ nefs and from all your idols he muft cleanfe you : He muft take away the heart offtone ; and give you a heart offteftj : He muft caufe you to remember your own evil ways, and yotcr doings that are not good ; and to loath yourfelves in your ownftght, for all your iniquities and for all your abominations. Not for your fakes will he do this for you, he it known unto you : but for his holy name'' s fake. But yet he will be enquired of by you, to do this for you, Ezek. xxxvi. 25, 37, — -Be therefore found watch" tng at his gates ; and waiting at the pofts of his doors. Be found feeking God in all the ways of his appointment, with the utmoft earneftnefs and diligence. Whatever difcouragements you meet with, refolve to perfevere in your unwearied appli- lication to the infinite mercy of God through Jefus Chrift. D d 2 Refolve 2T3 V.he hature ana Conjequences^ &c, Refolve that \ile Jlay you, yet you xvili trvft in him ; that if you perifli, you will perifli at his foot. Strive to enter in at thejlrait gate. Be not Jlothjul in tlois hufinefs : hut fervent in Jpirit , Jeeking the Lord. Thus, commit your voays to the Lord^ trujl alfo in him ; and you may hope that he ivill bring it to pafs. To conclude. Let fuch of you as have already experienced a converting change, give all the glory to the free grace of God in Chriil; mourn the remains of indwelling fin; pray for more and more of the famflification of the Spiric; and Jill- gently attend all the means of edification. My beloved brethren^ he ye Jledfaji, umnoveahle, always a^ hounding in the work of the Lord: For af much as ye know that your labour is not in vain in the Lord. — "Now the grace of ou^ Lord Jefus Chrift be with you all. A.m3n„ A DIS- DISCOURSE O N CONFERSJON, Ephesians. ii. 4, 5. £ui God, who is rich in mercy, for his great love wherewith h$ loved us, even when %ve were dead in fins, hath quickened lis tQt. gether with Chrijl, By grace ye are faved. TJAVING in the foregoing difcourfe, fomething diftindllj confidered the fad efFefts of our original apoftafj, I am now led, bj the words before us, to take notice of the methods of our recovery from the miferj, death, and ruin, which the fall has brought upon us.^ — In the text we have, I. A REPRESENTATION oioMxJlate hy nature, in thofe words, when we were dead in fins. We are, b j our apoflafy from God, dead as to all the powers and faculties of our fouls in their moral confideration : They are wholly pollution and fin ; and naturally incapable of any thing that is fplritually good.-— \^& are dead by a juft fentence of the law of God. We are condenmed already ; and the wrath of God abide th on us> And we are not only fpiritually ; but eternally dead, by the exe- cution of that terrible fentence upon our fouls, if infinite mer- cy doth not ftep in to our refcue and deliverance ; as I have obferved in a former difcourfe. 1. Hree is fet before us the great change, which by conver-, fion is wrought on the foul ? In that expreilion, hath quickened 91S i 214 The Manner of CosvY.^'^JO^f tis ; or (as it is elfewhere exprefied) hath 7nade us alive from the dead. The blelTed Spirit of God, when he pleafeth, re- news our nature, fanftifies our afFeflions, ^nAJulfils in us the whole good pieafure qfhisgoodnefs. By his gracious operations upon our fouls, he mortifies our corruptions, brings our fin- ful appetites and pailions into fubjeftion ; and creates us anew in Chrijl Jejiis unto good, works^ that zve may walk in them. This makes a great change in the foul, fuch as may very aptly be compared to a quickening, or refurre£lion from the dead. 3 . Here is intimated the powerful efficiency, by which this change is wrought ; in thofe words, together with Chrijl. As the almighty power of God was glorioufly exerted anddifplay- ed, in the refurredion of our Lord Jefus Chrift from the dead, fo is the fame almighty power manifefted and magnified, in the refurredion of linners from their fpiritual death. Thus they are quickened together with Chriji ; as truly quickened as be was, and by the fame divine efficiency. 4. We have the motive unto, or the impulji've caufe of this change, fuggefted in thofe words, God who is rich in mercy, for his great lo've, wherewith he loved us : hy grace ye are faved. — There could be no motive out of himfelf, nothing but his own infinite mercy, love and grace, to excite his kind regards to fach poor guilty hell-deferving rebels as we are. Should he leave us all under the guilt of our fins and the damning power of our iufls, unto inevitable and reraedilefs perdition, he would be moft juft ; and we moft juftly miferdble. We fhould have no caufe of complaint, if he fiiould bellow no mercy upon any of us ; for he owes us none, we have nothing to claim but his jufl difpleafure. What then but fovereign diftinguiffiing grace, looks upon any of the fallen race of mankind while in their blood, and fays unto them. Live? Why is one, more than another, partaker of thefe quickening influences ; but from the mere good pleafure of God's gcodr.efs ? But, that I may more diflindly explain tlie words before us, I fuaJl endeavoiir to confidcr, . Firjl, ^d the Grace o/God in it. 2i| Firjl, In what manner the Spirit of God powerfully (piic' kens dead finners, and brings them into a ftate of fpiritual life. Secondly y In what refpecl We are thus faved bj the rich mer^ ry and grace of God. i am then to conlider, T. In what manner the Spirit of God quicksjis dead finners^ mid brings them into ajlate oj" fpiritual life. To this I ihall in general obferve, that the ])rincipal method, by which this great change is wrought in tlie heart of a finner by the Spirit of God, is his giving him a realizing view of the great truths revealed in the word of God, and enabling him to fee things as they are. — It may be fome prejudice a- gainft the doftrine of our fan£lification by the fpecial influen- ces of the Spirit of God upon our hearts, that men may ima- gine, there is hereby intended the infuiion of fome new facul- ty into the foul, which it had not before ; and that the new creation implies our becoming a new fort of being, with re- fpeft to the natural powers and properties of the foul, which we were not before. But let it be confidered, that the Spirit of God does no more in the converfion of a finner, than bring him to the right exercife of thofe rational powers^ with which he was born ; give him a jull view of his greateft concerns ; and enable him to aft worthy of a reafonable being. Obferve this, and all the prejudices againft the dodlrine before us are obviated, and vanifli away. Now that this is the cafe, I fhali endeavour to fliew, by taking fome particular notice of the ufual progreflive Heps, by which a finner is brought out of a Hate of carnal fecurity, to the pofleflion and exercife of the di- vine life *: And I think it will appear, that the whole change is wrought in him by fpiritual illumination^ by impreffing a right view of things upon his mind, or by enabling him to a6i; reafonably, I. Then * Though I have, on another occafion, endeavoured to reprefent the methods of the blefled Spirit's operations, in the converfion and lan6iifica- tion of a finner (in a difcourfe pubUlhed on that fubjefl), the reader will lee the neceffity of conlldering thefe things ov:r again in another view, in order to clear up the cafe before nie. i.i6 ^he Manner q/"CoNVERSioir, I. Then, if we confider the Jir/i change wrought In a finnef by the Spirit of God, it will appear to be no more than hia bringing him to realme his own miferahle condition^ and fee it as it is. — It is awfullj certain, from ihs word of God, that e- very impenitent finner is an enemy to God, under a fentence of condemnation, and an heir of hell and eternal mifery. And it is equally certain, that the moft of the world are eafy and quiet, carelefs and fecure in this dreadful ftate. No means that can poffibly be ufed, will put the moil of mankind upon a proper folicitude about their eternal welfare. The moft a- wakening addreffes, that can be made them in the name of the Lord, the moft furprizing alarms of God's providence, the moft pathetic and companionate intrcaties of their godJy friends, have no effect upon them, to ftop their career for hell and damnation. They will yet fleep upon the brink of the pit. They will yet 7~un upon the thick hojfcs of God'' s bucklers. They will yet indulge their lufts, though they perilli for ever, — And what is the fource of this indolence, thoughtlelTnefs, and fecurity ; but their want of a juft view of their ftate and danger ? Could they but realize thefe things, and fee them as they are, they would fooner rufh upon a drawn fword, or leap into a burning furnace, than farther incenfe the eternal Majef- ty againft their fouls, and venture upon everlafting damna- tion. But their mifery is, that they have no feeling appre- henfion of thefe things. They conlider them but as the rum-i bling of remote thunder ; and as affairs of no fpecial confe- quence to them : and thus they will confider them, unlefs the Spirit of God fets home the important concern upon their' mind ; and gives them a lively fenfe of what they are doing, and whether they are going. — But if once the blefiedSpirit undertakes the work, he will make the long neglected, and flighted means of grace effectual to open their eyes, that they may fee their ftate as it is. Though they could before iit under the moft powerful miniftry from year to year, without care, fear, or fenfible apprehenfion of their danger : Yet now an ordinary fermon, or a particular pafiage in a fermon, which perhaps they had heard hundreds of times before without con- cern, fliall awaken their fleepy confciences, and make them, witli trembling and aftoniftiment, cry out. What fhall I do to he faved ? — Why, what is the matter now? Whence is this I wonderful And the GRACE o/"GoD in it. 217 vronderful change ? Why cannot the poor {inner do now as he vvas wont to do ? Why cannot he go on in his mirth and jol- lity, in his worldly purfuits and fenfual gratifications ? What means this darknefs and diflrefs, this melancholy countenance and folemn concern ? Is this the man, that lately laughed at precifenefs ; that bantered ferious godlinefs, and ridiculed vital piety, as enthufiafm, or a heated imagination ? Whence is he now as much an enthufiaft, as any of thofe whom he lately derided and fcoffed at ? Whence is he now fo afraid of hell and damnation, that could lately mock at fear; and laugh at the fhaking of God's fpear ? — This wonderful alteration is wholly wrought by the almighty Spirit's impreffing a lively view of what the fecure finner could have no feeling fenfe of before. Now he fees his fins, in their number, nature, and aggravations. Now he fees his danger ; and thence feels that it is a fearful thing to fall into the hands of the living God. He fees it in fuch a view, that he can be no longer quiet and eafy, in fuch a ilate of guilt and mifery. But this (though Open to every one's obfervation, and plainly vifible from the word of God, and the nature of things^ is what he never would have feen to purpofe, unlefs the Comforter had been fent to convince him of Jin. And the reafon is afilgned, 2 Cor. iv. 4. "The god of this world hath blinded the minds of them •which believe not. And Ifai. i. 3. Ifrael doth not huow ; my people doth not confder. 2. If we confider the cafe with refpe£i to a finner's humili^ at'ion, the Spirit of God works this alfo in the foul, by fliew- ing him his ilate as it is ; and by giving him a realizing fight of his unworthinefs of Divine mercy, of his fpiritual impotency and utter inability to help himfelf. — Thefe are indeed truths plainly revealed in fcripture, as well as necelTary dedu£lions from the light of nature. By both thefe it is clearly mani- feft, that we are guilty creatures, and thereby obnoxious to the wrath of God ; that we are imperfect creatures, and therefore cannot fulfil the demands of the law of nature ; much lefs can we make fatisfadion for our pall oflPences. But, though thefe things are in themfelves evident as the light, they have no impreffion upon the minds of the generality of mankind. — Though deferving nothing bvit deftru6lion and E e death. 2iS '^he Mcuincr q/'Co^*VERSIOl^r, death, they are as eafy and fecure, as though they had a titfe to God's favour, and a claim to eternal happinefs. — Though utterly incapable to change their own hearts, or to deferve that God fhould do it for them, they are yet attempting their falvation in their ow?i Jlrength^ if they attempt it at all ; and^^. being ignor?rfioii, by which the finner effedlually turns from fin to God, pr.fi'es yrow death to life, and becomes interefted in Chrift and all his faving be- nefits. - Now, which way is the finnci brought to this, but by an impi-eflTed lively difccvcry of things as they are ? — By a lively y^nd the Grace of Gou in it. 221 lively fight of his fin and danger, powerfully applied to his mind and confcience, and appearing as it is, he is awakened to an earneft inquiry after the way of falvation. By a clear dif- covery of his unworthinefs and impotence, he is brought to the footflool of God's fovereignty, and to an earneil defire of an interefl in Chrift ; as I obferved before. But here the foul is often plunged into greatefh darknefs and diltrefs : his guilt flares him in the face j he fees he has no claim to mercy, no- thing that can intitle him to it ; he has been ftruggling in vain to mortify his corruptions, to enliven his afFedlions, and to do fomething to recommend himfelf to God's favour; and is now perhaps ready to give up the cafe, as helplefs and hopelefs; he cannot fee how God can have mercy upon fuch a guilty, pol- luted, hard-hearted, hellifli finner, as he is. — Propofe to him the only Remedy for fuch loft finne'rs ; and how many objeftions \Yill lie in the way ! how many arguments will he bring againfl believing in Chrift; from his own unworthinefs, and want of qualifications to come to him ; from the decrees of God ; from his having finned away the day of grace, and the like ; evea till he runs into defpair, unlefs the Spirit of God difperfe the dark cloud, and give him a right view of redeeming mercy ! — But when once fuch a diftrefied foul fees this as it is, when once he has an imprefied fenfe of gofpel- grace, and is brought to fee indeed, that he is invited to come to Chrift, notwith- ftanding all his guilt and unworthinefs ; and that this precious Saviour is able and willing to bcftow all that falvation upon him, which he ftands in need of, then his objedtions are filen- ced ; and he cannot refrain from heartily complying with the offer.— Then he can commit his foul to him ; for he fees that there is utmoft fafety in doing it. Then he can depend upon him as the Author of his eternal falvation ; for he fees that he has no whither elfe to go, and that Chrift has the words ofeter^ nal life. It is remarkable, that the fcriptures every where annex fal- vation X.O faith, and to the belief of the truth; and we are told, 1 John v. I. Whofoever believeth that fefus is the Chrifl, is horn of God. But what are we to under ftand by this belief? Will a cold and una8:ive aflent to this truth intereft us in Chrift and his falvation? No ! Faith is the fuhflance of things hoped for ^ and the evidence of things not feen, Heb. xi. i. In which r^iz ' The MaTtficr o/" Conversion", ■ which 13 iKore than a bare aiTent implied. It implies fuch a realizing laew as makes all the ofFers of falvation by Chrift certain, and his purchafed benefits prefent to the believer. And when a weary and heavy-laden foul hath fuch a fight of the fulnefs and fufficiency, of the kindnefs and compafiion of Chrifl; ; and of his willingnefs to fave him upon his coming to him, as makes this comfortable truth as it were perfonally prefent to his mind ; when he has fuch a view tliat this Savi- our is offered freely to him, iviihojit 7iioney a?id ivithout price ; it is impofnble for him to do otherwife than confent to fuch reafonable terms of falvation. How can he refufe his confent to thefe terms, when his diftrefs of foul had before prepared him for a compliance with any termiS of obtaining God's fa- vour ? It is impollible for him to do otherwife than fet the highefl" value by fuch a Saviour, when he has this fight, that grace here, and glory hereafter is implied in his intereft in Chriil. It is impoffible for him to do otherwife than have his dependance upon Chriil only, when he has this fight, that in him all fulnefs dwells^ and that there is no fafety any where elfe. — But I hope (if God will) more particularly to defcribe a true faving faith. 1 am now only endeavouring to fhew, that the Spirit of God works this grace in us by illuminating our minds ; and givipg us a right exercife of our undeiftand- iiigs. 5. The Spirit of God does likewife carry on the work of grace in a helitxev^s fan£i if cation, by continued views of fpi- ritual things as they are. — By faith, the foul is united to the Lord Jefus Chrifl ; and becomes one fpirit with him. By faith, believers have an intereft in all the benefits of Chrifl's redemption. They have tliereby a claim to all the promifes of the covenant of grace, and may fafely and confidently de- pend upon the faithfulnefs of God, that be zii/l give tbem grace •md glory ; that they fhall he kept by his power, through faith, unto falvation; that Z>^ who hath begun a good iv or k in them, '■■xii I perform it unto the day ofjefus Chrifl ; that he who Jpa- Yed not his own Son, bpt delivered him up for than all, will with him alfo freely give them cdl things ; and that, upon their belii- I'ing in Chrifl, out of their bellies fall flow rivers of living wa- t^r. Ai:d v»hat way is tliis glorious work of grace carried on in And the Grace of Gou in it. ij^ in the foul, but by the continued affiflances of the bleifed Spi- rit to aft reafonablj ; and to maintain a lively apprehenfion and irapreffion of invifible realities ? How comes the believer to hate every falfe way ; but by a lively view of the vilenefs and unreafonablenefs of finning againft God ? What excites him to live in the love of God \ but a realizing impreffion of the excellency of his nature, the infinite value of his favour, and the endearing attraftives of his goodnefs, kindnefs, and companion ? What niakes him in love with holinefs ; but a feniible difcovery of its internal beauty, and agreeablenefs to a rsafonable being? How comes he to be weaned from the v.'orld ; but by a true ftght of its vai*ty, and utter infufliciency to fatisfy the defires of an immortal nature ? How come his aiFeflions to be placed upon the things above; but from a like difcovery of the value and importance of things unfeen and eternal ? What is communion with God; but a juil impreffion of what per- tains to God and godlinefs ? And what the evidences of God's favour ; but a realizing fight of the a6lings of grace in our fouls, and of the truth of the invitations and promifes of the gofpel ? The extraordinary influences of the Spirit, in his im- mediate commiunications of light and joy to the believer, are but flill a brighter difcovery of things as they are. — In a word, In whatever afped: this cafe is confidered, what I am pleading for, will, (I think) appear to be truth. The whole v/ork of fanftification is carried on by illumination, and by the foul's being brought, through the influences of God's Spirit^ to the exercife of knowledge and underflanding ; and to this the apoftle afcribes it, Eph. i. 17, 18. T^hat the God of oW Lord Jefus Chriji, the Father of mercy, ??iay give unto vote the fpwit of ivifdom and revelation y i?i the knowledge of him : 'The eyes of your underjiandmg hetng enlightened, that you may know what IS the hope of his calling ; and what the riches of the glo^ ry of his inheritance in the faints. Upon the whole, I cannot fee that the Spih't of God does in any other manner work this v^^ondetful change in the hearts of finners, than by giving them a juft view of things as they are, by bringing them to. aft reafcnably, worthy the dignity of their rational nature, and the inteileftual powers they are endued with. By this he conquers the enmity to God there is in their hearts ; and brings thejit. from the pov/er of their lufls 224 Tfje Manner of Co-iJVER5ios f lufts, of Satan, and the world, into the fear and favour of God. Bj opening their eyes, he turns them from darknefs to light, and from the power of Satan unto God, that thej may have an inheritance among thofe that are fanclified. If it be objefted, " That the wi/i muft be changed and re- *' newed, as well as the underftanding enlightened, in the con- *' verfion of a /inner ; that the Spirit of God works in us hoth *' to nxnll and to do of his good pleafure ; and Chrift's people *' 77Z!(/i he made willing in the day of his power :" This is readi- ly granted. — But the quellion is, in what manner is the will changed ; and hovv^ doth the Lord Jefus Chrill bring the Hub- i)orn obdurate v/ill of the finner into fubjeftion to himfelf ? To this I anfwer, as before. By giving them a realizing af- fecting fight of things as they are. — It is impotiible for a rea- fonable being to do otherwife than will what appears to be, in all circumflances, bed for him, and moft agreeable and defi- rable to him. Did therefore carnally fecure finners fee things as they are ; did they realize to themfelves the folly and danger of their lufts, the mifery of an unconverted ftate, their need of a Saviour, the excellency of Chrift, the advantage of "an in- tereft in him, the benefits of a life of religion with refpect both to this world and that to come : I fay, did they fee thefe things inajuftand powerful light, their wills would neceffari- ly be changed. They would no longer chufe the way of de- llru6lioft and death, before the path of life and peace. They "would no longer venture eternal damnation, rather than ac- cept of happinefs here and for ever. — We are not therefore to fuppofe, that the Spirit of God properly puts any force upon mens inclinations, when he clianges their wills. The will admits no violence. He does but give them a true dif- covery, a realizing view, and powerful impreffion of what is beft for them ; and that necefTarily determines their choice. — Let finners, if they can, be willing to rufli upon the pikes of God's difpleafurif/ Avhen the Spirit by flrong convictions and illuminations gives them a full and clear fight of their fins, and of the flaming vengeance, that hangs over their guilty heads. Let them, if they can, refufe a tendered Saviour, when they are brought to fee their extreme neceflity of him, with his fnlnefs, fufficiency, and readinefs to fave them. Or let them, if they can, choofe the fervics of fin and Satan before I the And the Grace o/God in it. 225 the fervice of God, when thej have a feeling fenfe of the danger and miferj of the one ; and the excellencj, defirable- nefs, and fafety of the other. — In a word, though men maj have the greateft degree of doflrinal knowledge, in the things now treated of, underftand them well, difcourfe of them ratio- nallj and diftinftly ; and receive them for truth, without any change of their wills and affections : Yet if, through the Spirit, they had any lively and affecting appreheulions of thefe un- feen and eternal concerns, they muft of neceffity have an in- fluence upon their hearts and lives, proportionable to the kind and degree of the light impreffed on their minds. Though a notional knowledge of thefe things will ferve no other pur- pofe, but to leave the {inner the more inexcufable : yet, when the Spirit of God fets them home with power upon the foul, in their own proper light and evidence, this profpecl cannot fail of a bleiled effed. — But it is time I fhould proceed to con- fide r, II. In what refped: this qutc'ken'ng and fauEiifying change is io he attributed to the rich mercy and grace of God. And here let it be obferved, 1. This is to be afcribed to the riches of Divine grace, with refpeft to the fovereignty of God, in diftinguifliing fome from the reft of the Avorld of mankind, in the application of the be- nefits of Chrift's redemption to their fouls- — There is nothing more vilible to every obferver, than the dreadful fecurity and flupidity, negledl of Chrift and falvation, chargeable upon the far greateft part of thefe wjio enjoy the beft advantages for their eternal welfare. How fad and melancholly is the reflec- tion, that fuch multitudes of thofe who are lifted up to heaven by their privileges, muft yet be cnji down to hell ; and nothing that is or can be done for them, in the ufe of the beft means whatfoever, will prevent their final and eternal ruin ! , And whence is it, that all the world, without difference, are not boldly going on in the fame paths of deftrudlion and death ? Whence is it, that there are any of the race of Adam brought to fee their danger, to enquire the way of falvation ; and to betake themfelves to Chrift for refuge ? — Is it from any fu- perior natural powers, that they thus became wife to falva- tion? Conftant experience ihews us, that God hath chofen the F f foolijl} 226 Hloe Manner o/'GoNVERsroiT, things of the world, to con-foujid the w';fe ; and the wea.l th'ngs of the vjorld, to confound the things thaVrre vvghtv . — Is it from the enjoyment of better means and exterwal advantages for their fouls eternal intereft ? Do not we daily fee, that, under the very fame ordinances and providences of God, one is taken and another left! — Is it from their more innocent and regular lives and converfations ? How often do we fee fcandalous and flagitious finners favingly converted to God, when others, that are free from fuch grofs pollutions, remain in uubelief, and live on in the negleft of Chrill and his offered falvation ? pub- licans and harlots enter into the kingdom of heaven, when fcribes and pharifees are Ihut out.— Is it from better educa- tion ? Whence then is this difference in the children of the fame family ?- Is it from a better natural difpolition ? Alas ! every unfan£lified carnal mind is enmity againfi God, it i; ?iot fubjeSi to the law of God ; neither indeed c:tn he What caufe then can this poffibly be afcribed to, but that which is afTigaed by our bleffed Lord, Matth. ix. 25, 26? Ithonk thee, 0 Father, Lord of heaven and earth, becaufe thou hafl hid thefe things from the wife and prudent ; and reveaiedthem unto babes. Even foy Father, for fo it feemed good in thy fight. Godis abidutely fovereign in the difpofal of his own beneflts. He beftows them when, where, and how he plealeth. He will have mercy on whom he will have fnercv. — He 7nakcs known the myfery of bis will, according to his good plecfure, ivhich he hath purpojed in himfclf. Eph. i. 9. — What reafon therefore have thofe that are effectually called, to admire and aaore the infinite riches of the fovereign free grace 01 God to them, in diflinflion fromfo many others, that continue in their iin and guilt, in a (late of death and perdition ! Who has made th>:m to differ ? What have they, that they did not receive ? What was there in them more than in others, that could excite the Divine compallion ? Had they not the fame corrupt nature, the fame enmity to God, the fame hardnefs of heart, the lame (if not greater) de- grees of fin and guilt, that are found in the unfandified world? And has God. pajfed by them when in their blood, and /aid unto them. Live; while fuch multitudes of others, as good by nature as they, are like to pcrifh eternally ? O the riches of the free diftinguifhing grace of God ! What manner of love hath the Fa- ther bcjioivcd upon them, that they JJjould he called the children of And the Grace o/God ink, 227 6/ God I What caufe have they now to begin the eternal an- them, To bim that hath loved us, and wafhed us from our fins in his own hlood, and made us kings and priejis unto God a?id his Futh.'r, to him he glory and dominion for ever and ever, jimen I 2. The converlion of a fmner is a difplay of the rich mercy and free grace of God, on account of the flrong oppofition there is in the hearts of finners to this change. — This oppolition to vital piety is every where vifible, in the unfuccefsfulnefs of the means of grace, and in all the fruitlefs endeavours, that are ufed to perfuade men to turn and live. All that can be done by the faithful miHifters of Chrift, will not prevail with a great part of mankind, fo much as ferioufly to comlder thofe concerns that are of infinite importance to their fouls. And what but the enmity of their natures to God and godlinefs, can be the caufe of this iiupidity and infenfibility ? They have the fame natural powers to confider their eternal interell, which the believer exercifes to his everlafting advantage ; and yet they cannot receive the things of the Spirit of God ; but they IJow ir*any offers of mercy are made in the gof- 232 The Manner of Co'svE.KSioy!, pel, to every one without difference, that are found watching at Chriji''s gates, and waitmg at the pojis of his doors ? If their own attainments will not give them a claim and title to fanc- tifjing grace, they will yet put them in that way in which a- lone it is to be had, and in which they are encouraged to hope, that their labour will not be in vain. — They cannot indeed de- ferve it, do what they can : but is it not as well to receive it of fovereign mercy, as of merit? They cannot claim it on account of their own performances : but is it not as- well to receive it on account of the merits cf the great Redeemer? They may be (and it is beft they fnould be) afraid, le^ they fail of the grace of God: But if they have a heart to feekit in earned, to feek it upon the terms propofedinthe gofpel, and to perfevere in thus feeking it, they may hope that God will, for his own name's fake, though not for their fake, or for their duties and defer vings, make good to them all the gracious words of encouragement given them in the gofpel. What then Hands in the way of their mofl a61ive indultry ; but the pride and naughtinefs of their hearts ? — Should condemned rebels Hand upon terms with their prince, in order to their acceptance of his pa radon? Is it not enough that pardon is to be hoped for upon their pe- tition, though they neither do nor can defer ve it ? If they will refufe to feek it upon the gracious offer, becaufe they cannot claim it as due to them, let juftice be done : They mufl re- ceive the deferved reward of their rebellion and foolilh contu- macy. So if linners will rather make their damnation fure, than feek and hope for mercy at the hand of God, upon fuch blelTed encouragement as is given them in the gofpel, they mufl even be left to their unhappy choice ; they muft be left to repent their madnefs when it is too }ate. It may be further objeded againfl this do£lrine, " That it *' takes from man 2M freedom of will, and renders him a mere *^ machine, incapable of all moral good, even as if he were a *' tree or a beaft." I have faid fomething to this objection in a former difcourfe; and endeavoured to fliew the impropriety of all the debates, with which the Church has been haraffed, about the freedom or want of freedom in the will of man. The queftion ought not to be, v.'hethcr the will be free ? But whether the man be free j and whether the prefent doftrine does necefTarily deny, J even udnd the GracE of Gou in It. 233 (Dveii to unregenerate men, fall freedoin, in all their moral con- duft? — Having fpoken fo particularly to this cafe before, I need not enlarge upon it now. I fliall therefore only propofe a few queries to the Objeclor, which will (I think) be fufficient to illuilrite the cafe. And, I. I inquire, Whether an irj-ellg'ious life does not appear moft defirable to an unfan6lified perfon ; and whether he can re- frain chooUng fuch a life, while it does appear fo ? If it does not appear irioft defirable, why does he choofe it ? If it does appear moil defirable, how can he decline choofing it, until he has another and better view of things? To choofe what does hot appear m^oft defirable, or not to choofe what does appear moft defirable, is a contradiftion in terms; and implies to %vill and not to will, at the fame time, and in the fame refpedl. a. I inquire, 'W)[itXhtv Jreedom confifts in aiSting contrary to our inclinations ; or in adling agreeable to them ? — If freedom confifts in a£ling contrary to our inclinations, then freedom and conftraint are the fame thing : For no man a£ts contrary to his inclinations but by conftraint. If freedom confifts in adting agreeable to our inclinations, then unconverted finners are in a ftate of freedom; for they always aft in their moral condudt as they incline to a£t. If they have fome tranfierit in- clinations to a better condud ; yet the moft powerful and prevailing inclinations of their minds are to do as they do. 3. I inquire, Whether it is poffible that an unconverted finner, \yhile fuch, can comply with the terms of falvation, and yet remain in a ^?iXs. oi freedom ? — Every unconverted finner is an unbeliever; or, in other words, he is unv/illingto accept of the Lord Jefus Chrift upon gofpel-terms. To be - willing to accept of the Lord Jefus Chrift upon his own terms, is a true faving faith ; and can be affirmed of none but thofe who are favingly converted to God. If therefore an unfanc- tified perfon does comply with the terms of falvaiion, he does it againft his will ; and where then is his freedom ? To adl freely and unwillingly at the fame time, and in the fame refpedr, is the moft glaring contradi£lion ; a^ was hinted be- fore, * G g 4. I in- •^34 ^'/^^ Manner CT/"CoSfVERsio>r, 4. I inquire. Whether it is not confiftent with the mod ab* {o\viX.Q ffecdom^_to have fucli new views of things, as change our wills and affections ?— It is moft evident^ that a rational and free agent muft acl according to his pre fent view of things. He muft choofe what appears moft defirable to him ; and his freedom confills in nothing elfe, but in adding voluntarilj'-, or according to his inclinations. Whence it follows, that impe- nitent finners, while fuch, muft neceiTarily purfue the gratif-- cation of their lufts : For thefe appear moft defirable ; and are therefore the objetSls of their choice. — But then, on the contra- ry, when the Spirit of C^od gives them a new profpeft, and a juft apprehenfion of things, the fame finful and fenfual pur- fuits, that before appeared moft pleafant and delightful, do now appear moft hateful and burthenfome ; the fame ways of piety and holinefs, that were before their averfation, are now become infinitely more defirable in their ej^es, than all the pleafures of fenfe. Thefe therefore muft neceflarily become the objects of their choice. And is there not in both cafes the greateft freedom? — The finner adls moft freely, in choofing what his darkened imderftanding and vitiated appetites repre- fent to him moft worthy of his choice. The convert ads moft freely when his enlightened underftanding gives him a contrary vew of things, and reprefents the objecls of his former deteft- ation and abhorrence, to be moft worthy of his defire and de- light. While, on the other hand, neither the one nor the other would exercife any freedom at all, if they did not choofe, as they do, what, upon their prefcntview of things, appears moft defi- rable.—How vain therefore and frivolous is that pretence, that the fovereignty of God's efficacious grace infringes the liberty of the creature! How is it inconfiftent with human liberty, for a man to be convinced of a former millake, and induced by fuch a convitlion to a different temper and condu6l ! To have his underftanding enlightened to fee things, which he did not fee before ; to have nevy views and impreifions of objefts ; and to be aftifted and enabled to zSi conformably thereto ; that is, to ad reafonabiy, and to lliew himfelf a man ! It might be as juftly pretended, that a liberal education is inconfiftent with free- dom, in that it gives new profpeds to the enlightened under- ftanding ; and corifequently new defires, inclinations, and de- lights. ^ . But And the GracE ofQoTi m it. 235 But I haften to make fome Improvement of what has been laid, — And here, Use 1. This teaches us the dreadful danger of placing any confidence or dependence upon any attainments of our own, for faivation. — By grace are ye faved, through faith ; and that not of yourf elves, tt is the gift of God. What then will become of all thofe in the day of Chrill, who few together the fig-leaves of their ov/n righteoufnefs, to cover their nakednefs; who, in- llead of repairing to, and depending upon the riches of God's free grace in Chril!:, are placing their confidence upon fome- thing of their own, for juHification and faivation ? Thefe will all be found with the hypocrites hope, when it eomes to the decilive trial. - If they can now quiet their confciences, or raife their hopes ofhappinefs, from any qualifications in them- felves ; if they can now put fuch glofles upon the plain doc- trines of grace in the gofpel, as will gratify their proud felf- righteous difpofitions 5 yet the time approaches, when they will find (if they have not founded their hope upon God's free fovereign mercy and love in the great Redeemer), that they have huilt upon the f and ; and therefore, that their hopes mull fallin the •ftormy hour ; and great will he the fall thereof . ■— Certain it is, that there is not, there cannot be, any danger at all in placing all our hope and confidence in the free uiiaerited mercy of God in Chrift. But, en the contrary, the appeal may be made to the moH refolute oppofers of this do£lrine, whether they be not capable of a miflake, in their opinions and conclunons on this mofh important concern. Can they pretend to infallibility ? Are they certain that they cannot be deceived, when fo many, as great and as good men as them- felves, do (at leaft) imagine the greatell certainty, that they both fee and feel their fatal delulion ? And what v^ill be ths confequence, if they are too late afhamed of their hope ?■ Is it not much fafer to venture our eternity upon a foundation that cannot difappoint us, than to run the dreadful hazard of ha- ving a deceived heart turn us afde, and of perifjhig with a Le in our right hand ? -li I have any knowledge of the gof- pel of Chrift, or any acquaintance with the method of Di- vine grace in the converfion and fanclification of finners, they who raife their expectations of happinefs from any other G g 2 ground ^3^ '^he Mariner of Co-svET.z\CTJf grounds than the fovereignty of God's free grace, as it has been defcribed above, will find, in the conclufion, that they ha.\e co7?:finJfed them/elves about with [parks of their our: 'kin- dling; and what they mujl receive at the hands of God, will be, to he down in forrow. —Bnt with what inexpreffible horror and confuiion will thefe hypocrites be filled, wiien they too late difcover the difappointment ! How dreadi'ul will the mif- take appear, when, they find it remedilefs, v/hen there will be no redlifying the fatal error, no recovering the loll foul, no more feafons or means of grace left them, for the reforming their deluded condudl ! How terrible will their amazement prove, when they find that their falfe confidences are rejefted, and have undone them to all eternity ! —To have our hopes vaniih and our expe£laticns cut off, in things temporal (though many times accompanied with circumftances difmal enough), is but light and trivial, compared to an eternal difappointment. Who can imagine the dreadfulnefs of being miferable for ever and ever !— Can the awful thought be entertained without horror and afconifliment ! How dangerous therefore is the cafe of thofc, who depend up- on their inofl:enfive praftice and moral virtue, as the only foundation of their eternal hope ? And yet this, I fear, is the cafe of too many, who live under 2;ofpel-Hght. — i hey either flatter themfelves with their negative holu.ls, that they are not drunkards, not fwearers, couzeners, openly profar.e, or the like ; and thence boafl, with the pharifee, Lul-.e ::viii. ■ i,) God, I thank thee that I am not as other men are, extortioners, unjuj}, adulterers ; or eveti as this ptiblican.- Or elfe, they raife their expeftations of happinefs upon their outward pofitive confor- nnity to the moral law ; vaunting, with the young man in the gofpel (Matth. xix. 20.), All theje thirigs have I kept from my .youth up: Or fatisfying themfelves, v/ith Saul (before his con- veruon), tliat they are, totiching the rightcojfnefs which is in the law, hlavielefs, Phil. iii. 6. — But is this sll our plea for eter- nal fafety ? How then is our cafe better than that of the mo- ral heathen ? What do we more than they ? and are we not xhtn without hope zs much as they? If righteoifnefs come by the law, then is Chrijl dead in vain. Chrijl is become of Jione effe6i u?ito us, whofocver of us are jufiifcd by the laiv. Wtfruf- trate the grace ofCodj by going about to eflublijJj cur own righte- Qufnefs^ And the Grace o/God m It. 237 mifT'cfs, What occalion was there for the dear piirchafe of our j-edemption by the blood of Chrift ; what occafion for the gofpel of falvation, if our moralitj will entitle us to the heavenlj in- heritance? Will our imperfeft obedience to the law atone for our original guilt, and our multiplied adlual fins ? Will it pa- cifj God'i difpleafure; free us from the curfe of the broken law ; and purchafe eternal falvation for us ? No furelj. By the deeds of the law Jhall no fiejl) he jujlijied in hisjight^ Rom. iii. 23. But as many as are of the works of the law^ are under the curfe, Gal. iii. 10. Though good works are what God re- quires; and are, on that account, pieaiing in his fight: yet they are not the price of our falvation, *' the opinion of merit changes their nature; and turns gold into drofs." Our dependence is upon Divine grace ; and therefore not at all upon our moral attainments. For if it be hy jrrace, it is no more of works; othsrwife grace is no more grace, Rom. xi. 6. Though it be true, that no man can be faved without morality ; that; being a necelTary qualification of a real Chriftian, and a neceffary fruit of juftifying faith; it is alfo true, that no man can be faved by his morality : for our imperfe£l obedience muft not be placed in Chrift's Head; nor rob him of the honour of his redeeming mercy. We muft not exped to purchafe the eternal inheri- tance, with a price that is lefs than nothing ; nor hojje for heaven on account of our obedience, when it has fin enough cleaving to it, to condemn both that and us. Whoever are fo mad as to venture their fouls upon this treacherous bottom, will certainly fink into the ocean of eternal mifery. How dangerous alfo is the cafe of thofe, who depend upon their external performances in religion and devotion, as what will give them a claim to eternal life ? I have fpoken fome- thing particularly to this before ; and fliall only add, that al- though duty is indeed the prefcribed way of entering into life ; and if ever we obtain falvation, we muft feek it diligently in this way : yet, ou.r beft performances will not bring God in debt to us ; nor lay him under any obligation to ftiew us fa- vour.— They who attend duty, do well ; but they who depend upon what they do, are among the proud in heart, v/hom God abhors, and dooms to deftruftion. If we do not bring our perfons and fervices to the footftool of Divine grace for accept- ance. 23 S \^'he M.^nncr 0/ Conversion, ance, throrigh the merits ol t'le Mediator's atonement, thej will both be found as an unclean thiiig, in the day of Chrift's appearance — Then we may plead, that voe have cat and drank in Chrift^s prcfcncc ; and that he has taught in ourjireets ; that we have prayed in our families and clofets, read and medita- ted in his word, attended public ordinances, and the like ; and jet be the fubjefts of that terrible fentence, / tell you, I know you not whence yojt are, depart from n:e, all ye workers of ini- quity, Luke xiii. 26, 27. Jn a word. How dangerous is the cafe of thofe who depend for falvation upon tranfient affeftions, convidlions, or other in- ward experiences, confiflent with reigning hypocrify and un- belief.— Alas ! we may have a fenfe of the infinite defeats of all our mioral attainments, and of all our religious duties ; and yetfacrifce to our own net, and burn incenfe to our o^vn drag : So, confequently, have all our hopes end in difappointment and coniuflon.- Such will be our cafe, if we depend upon cur con- victions and apprehenfions of our guilt and danger. The createft decrees of terror for our iiiis will not fecure the a- wakened finner from an eternal portion with Cain and Judas, if he refls fliort of a faving converfion to God; and fails of becoming fuch a new creatuie, th?X old things arc paffed away ; and every thing is become new in his foul.— Huch likev^^^ife will be our cafe, if we build our hope upon our legal repentance. Salvation is indeed promifed to a fmcere repentance : but eve- ry one that mcurgs for fin, or rather becaufe there is a hell to punifh fm, has not a claim to that promife. The greateft de- grees of grief, under a fenfe of our fin and guilt, will prove but the earnefts and foretaftes of eternal horror ; unlefs it brings the foul to the blood of Chrift for pardon, and ends in a renovation of our nature, a change both of heart and life. The cafe will alfo be the fame, if we depend upon a hifto- ricaiy?/zV^, for falvation. Many are ready to fiatter themfelves with vain expedations of happinefs, upon fuch grounds as thefe. They believe the truths of the gofpel ; they believe that Jefus Chrilt came to fave fmners ; and that there is no falvation in any other : and therefore apply to themfelves the promifes made to believers, and delude their imaginations with a dream of future falvation. But alas, poor fouls ! fuch a faith as th;s " '"" " is And the GraCE q/GoD in iti 2>3f) li not oaly common to reprobates ; but even to devils them- felves ; for the devils helicve and tremble. Their perfons and hopes muil therefore peri(h together, unlefs thej have a faith that receives the Lord Jefus Chrift upon his own terms, de- pends upon him only for falvation, purifies the heart, works by love, and is accompanied with all the graces and fruits of the blelled Spirit. — The fam°; maybe faid of thofe who depend upon their enlargements, aiFe£tions, and good frames in religi- ous duties, upon their fudden joy and comfort in their ap- proaches-to God, upon their imaginary zeal for God and god- iinefs, and the like, without the quickening influences of the Spirit of God, enabling them to receive Chrijl Jefus the Lord, and to walk ift him. Use 2. This gives direBion and encouragement to poor dl^ ftrefled finners, to repair to the fountain of fovereign grace, to have God fulfil in them all the good pleafure of his goodnefs^ and the work of faith with power. —Were we to depend upon our own performances for falvation ; the imperfeflions of our du- ties, the prevalence of our corruptions, the hardnefs of our hearts, the irregularity and fenfuality of our affe(^ions, and the infinite defeats of our bed attempts in God's fervice, might juftly difcourage us. But the rich and free grace of God is fuflicient for the greatefl linner, for the oldeft finner, for the moll hard-hearted finner, for the linner that has longeft enjoy- ed and mod profanely abufed the treaty of falvation in the gofpel. — It is not the number and aggravation of their fins ; but their impenitence in them, and their wilful reje£lion of oiTered falvation, that fliuts fo many miferable fouls out o£ heaven. If the mercy of God was not fuperior to the lins of the greateft tranfgreffor, and the blood of Chrifl futncient to cleanfe from all fin, the cafe would indeed be defperate. But, blelTed be God, we are affured, that where fin hath abotmdeH, grace hath much more abounded. Though none may take en- couragement from thence, to turn the grace of God into wan- tonnefs ; and continue in fin, that grace 7nay abound: yet all may take encouragement from hence, to call their periiliing fouls upon the free grace and mercy of God, hoping for the juflifi- cation 243 T"'^- Maimer o/'CoNVERSloiv, cation of tneir perfons, through the merits of the Redeemer 5 and the fanftification of their nature, bj the influences of the bleffed Spirit. Let none therefore be difcouraged ; for God receiveth finners, that are poor and contrite, and who tremble at his ivord. He invites to mercy the chief of finners ; and offers them, that although their Jins he as fcarlet, they JJjall be ivhite as f 7101V ; though they he red like crimjon, they Jhall be as wool, Ifai. i. I 8. Are you burthened with a fenfe of your gvult and want of pardon / Plead the free grace of God, and the righteoufnefs of Jefus Chriil, for juftificatiou and for a freedom from wrath and condemnation. Tou may hejujiijied freely by his grace, through the redemption that is in Chriji Jefus, Rom. iii. 24. Come to Chrift, for there ts 710 condemnation to him that is in Chriji Jefus, Rom. viii. i. Do jou want converting z.x\di fanBifying grace ? Here iS a full fiipply. From Chrif s fulnefs you 7nay all receive ; and even grace for grace, 'John i. 16. Go to him for faith, where- of he is the author andfiriifoer, Heb. xii, 2. Go to him for re- pentance : we are told, he is exalted with God^s right hand, to give repentance and forgivenefs of fins, A6ls v. 31. Go to him for love to God ; for if you are brought to love him, it muft be becaufe he has firf loved you, i John iv. 19. Go to him for every grace you want ; for he ivorketh in us both to will and to do of his good pUafure, Phil. ii. y"^' Do you viznt frengthening grace ? Here you may repair for that alfo. Hzs grace is fifficient for you ; and his flreiigth is made perfeB in weaknefs, 2 Cor. xii. 9. By hiva you fall be more than conquerors over all temptation and oppolition, Rom. viii. 37. Do you vizwX. perfevering grace ? You may be hcpt by his pQwer, through faith, unto falvation, i Pet. i. 5. And, in a de- pendence upon him, you may have a fupporting confidence, that neither death, nor life, nor atigels, nor principalities, nor pjowers, nor things prefent, nor things to come, nor height, nor depth, nor any other creature, f 3 all be able tofcparateyoufrom the love of God, which is in Chriji Jefus our Lordj Rom. viii. 38, 39- K Are- And the Grace ofGon in it, 24 1 Are you humbly fenlible, that you have no qualifications to recemmend you to the favour of God ? Come to this fountain ©f grace, in your loll and abjed condition, as you are. Come /loor, wrctchedy miferable^ ll:nd and naked ; though you have nothing but guilt and pollution to bring with you. Here is mercy, rich mercy, freely offered. Ho, every one that thirji- nhj come ye to the waters ,• and he that hath 710 money ^ come ye^ buy and eat ; yea^ come and buy wine and milk, without money, and without price, Ifai. Iv. I. What then Hands iu the way of the finner's falvation ; but his ungrateful negled or rejedion of offered mercy I Use 3 . Finally, Let every one fee to it, that they have the experience of this rich mercy and free grace of God in their converfion z.nd fixti&ification. To what purpofe, as to you, will be the glad tidings of mercy and grace, if you Ihould fail of an interell in it ? — O take heed therefore, that you receive not the grace of God in vain ! Be not high-?ninded, but fear. Fear, leajl a promife being left us of entering into his rejl, any of yon Jhould feem to come Jh&rt of it. — It will be dreadful indeed, to perifli from under the gofpel, to have tliefe difplays of God's infinite grace and love rife up in judgment againft you in the day of Qhrift. — You have now the offers of grace : But a lit- tle while hence, all hope of mercy, all poilibility of falvation will be paft and gone for ever, if you turn a deaf ear to the prefent treaty. Therefore, * to-day if you will hear his voice * harden not your hearts, left the judgment threatened be exe- * cuted upon you, that becaufe when Chrift called ye refufed, * when he flretched out his hands, ye did not regard, he alfo * will laugh at your calamity, and mock, when your fear com- * eth : When your fear cometh as defolation, and your de- ^ ftrudion cometh as a whirlwind ; when diftrefs and anguifli^ * cometh upon you, tjjen fhall you call upon him ; but he * will not anfwer : you fliall feek him early, but fliall not find ' him.' Let fuch of you as are in a ftate of carnal fecurity, take heed left yoxijleep thefieep of death, from whence there is no awaking. Take heed, that you do not quiet yourfelves with delufive hopes, and live contented without fuch a fenfeofyour H h fin 442 "The Manner efCotJVERZiOJJf fin and danger, as may make you reitlefs in your defires and endeavours to flee from the v^rath to come. O awakey thou that fleepefi, and arife from the dead. Labour to fee your mifery ; mediate upon it ; and cry to God to fliew you your ftate as it is : That you may no longer be fuch a flranger to diftrefs of confcience for fin, and \o fear of the v/rath of God. • Let fuch of you as are under an awakening fenfe of your guilt and hazard, take heed, that you reft not fhort of a hear- ty compliance with the terms of falvation, propofed in the gof- pel. Take heed, that you neither reft in your own attain- ments ; nor grow difcouraged in your purfuit of an intereft in Chrift. Labour to fee thoroughly your own emptinefs, your undone and helplefs itate, and the infinite fufEciency there is in Chrift to fupply all your wants. Refolutely, readily, and conftantly commit your fouls to him ; and ftedfaftly rely upOA him, and him only, for juftification and life. To conclude, Let fuch of you as entertain hopes of an hite-' reji in Chrijlhy faith ^ take heed that you do not content your- felves with a dead faith ; nor reft fhort of the renewing, fanc- tifying, and quickening influences of the Spirit of God. Take up with no evidence of your converted ftate, until you have obtained a vi£lory over your lufts, and got the dominion of lin fubdued, until you are brought habitually to maintain a life of true and univerfal holinefs, of piety towards God, and of righteoufnefs and charity towards men. Labour to bring forth fruits meet for repentance, and by this prove yourfelves^ Shew your faith hy your 'works : and, by a patient continuance in well-doing, feek for glory, honour, and immortality, that in the end you may inherit eternal life.— *' Bleffed are the pure *' in heart ; for they lliall fee God : But without holinefs no *' man fhall fee the Lord - Every man that liath this hope ** in him, puriiieth himfelf, even as he is pure. — And hereby *' do we know that we knov/ hirn, if we keep his command-' *' ments. — In this the children of God are manifeft, and the ** children of the devil: Whofoever doth not righteoufnefs, " is not of God, neither he that loveth not his brother. He ^' that f^ith, I knov»r Chrift, and keepetli not his command^ " ments. And the Grace o/"God in it. 243 ** ntients, is a liar, and the truth is not in him : But whofo *' keepeth his word, in him verily is the love of God ** perfected ; hereby know we, that we are in liim. And ** we know that the fon of God is come, and hath given us *' an underftanding that we may know him that is true : " And we are in him that is true ; even in his Son Jefus *' Chrift. This is the true God, and eternal life. — And they "* that know his name, will put their trufh in him. — Now *' grace and peace be multiplied unto you, through the '^ knowledge of G'kI^ and of Jefus our Lord. Amen, H h 2 A D I ^= DISCOURSE O N JUSTIFICATION BT FAIT K Romans iii. 25, Whom God hath fet forth to he a propitiation, through foith in his bloody to declare his righteoufnefs for the remijjion ofjins that are pajlj through the forbearance of God. THE glorious t.ranfa^tion of our redemption by Jefus Chrill^ is the juft furprize-and wonder of the reafonable creation. The angels dejire to look into thefe things ; and man, who is im- mediately intereiled herein, has efpecial reafon to adore the amazing love, that fhines with fuch luftre in his deliverance from death and hell. — And what brightens the glory of this ftupendous work, and gives us occafion of the higheft exercife of gratitude, is the infinite price, by which our falvation is purchafed. For thus faith the fcripture, We are redeemed^ not By corruptible things, asjilver and gold ; but with the precious hlood of Chriji, as of a lamb 'without blemifh and vjithout fpot. And God hath purchafed his Church with his own blood. Thus the price of our deliverance bears proportion to the degree of our mifery and guilt. When thefe were fo aggravated, that all the angles in heaven were infufficient for our refcue; when no created wifdom could invent an effectual expedient ; when no created power was equal to the vail delign ; God our Saviour looked,, and there was none to help ; and wondered, that there was fione to uphold ; he therefore himfelf interpofed, and his oivn arm brought falvation. According to the appointment of God yufiification hy Faith m Christ's Righteoiifnefs 245 God the Father, our Lord-Redeemer has undertaken to be a propitiation for us, that through faith in the merits of his blood, we may be interefted in his righteoufnefs, and obtain the remijfion of our Jlns ; as we are inftrufted in the words of our text. In which we may note the following particulars 1. Obferve the. per/on here fpoken of, reprefented by the relative, whom ; which leads us to the laft words of the fore- going verfe ; Jefus Chri/i, whom God hath Jet forth to he a propitiation. 2. We may obferve the charaBer here attributed to this perfon ; that is, a propitiation or atonement. The Greek word here rendered propitiation, is very emphatical ; and figniiies one perfon's being fubftituted in the room and place of ano- ther, to bear his guilt, or to difcharge his debt ; and thereby to make atonement or fatisfaftion on his account. By which is exhibited to us, how the Lord Jefus Chrift undertook to become a curfe for us, to hear ourjins in his oiun hody on the tree, that he might thereby expiate our guilt, pacify offended juftice, and reconcile us to God. 3. We are here fhewn \ht. Divine appointment oix!ms> glorious perfon to be a propitiation for us: Whom God hath fet forth ^. propofed or ordained. This merciful provifion of God for our recovery from ruin by the atonement of Chrifl, is the fruit and confequence of the eternal covenant of redemption, or counfel of peace between them both. — God the Father, as the firft in order in the blelTed Trinity, is reprefented as propofing or ap- pointing ; and God the Son as undertaking this glorious work. Whereby is not only fhewn, how the operations of this bleffed 'Three in One, doTollow the order of their perfonality, but alfo how God the Father, as fuilaining the charafter oifupreme in the oeconomy of redemption, demands fatisfaclion to offended juftice, and has allotted this way of obtaining it, by Chrift'a being a propitiation for us, that in this way he might bejuji, and yet the jujiifier of him which helieveth in f ejus. 4. Here is pointed out to us the means or method oi our get- ting a£tually interefted in this propitiation: l!hrough faith in his blood. It is through a believing acceptance of, and dependance upon the death and facrifice of the Redeemer, that we are to partake 246 Jujiificat'ion by Faith partake of the benefits of his atonement.— His fatisfatSlion i"i fufficient for all; but aftuallj applied and efFeftual to none but the believer. 5. We may note the blefied fruit and confequence of an inte- rcft in this propitiation of Chrift : 'U^he remijjioti ofjlns that are pajl, through the forhearance of God. All the fins com- mitted before juftification, while God fo patiently exercifedhis forbearing goodnefs to the guilty finner, are fully remitted and for ever done away, through the merits of this atonement, upon the firft exercife of a true faith in the Lord Jefus Chrift, info- much that the finner is at once reconciled to God, and inftattd in his favour. But there are three things here, that more efpecially de* mand our attention, and which I fhall endeavour more diftinci- \j to confider. ¥irfcy What is implied in our Lord Jefus Chrifl's being ?, pro- pitiation for us. Secondly, What we are to underftand by that faith in him, by means of which we are interefted in this propitiation. Thirdly, How faith in Chrift operates or influences to bring about our renvjjiofi znA. J2iJlijicatio7i in the fight of God. — As to the nature of juflification, I ftiall have occafion to conudei? that in my next difcourfe ; and therefore pafs it at prefent. Here, I. Ihen, lam tofhew what is implied in Chrift" s being a pro- pitiationyor us.—AxA, that I may illuftrate this in the moft familiar and perfpicuous manner I am capable of, I fiiali en- deavour to be fomething particular and progreftive in my at- tempts to explain it. Now, I. Ihis implies or rather prefuppofes the guilty condemned Hate of apoftate man ; and our utter inability to recover our- felves. — The apoftafy of Adam, I mean the guilt thereby con- trafted, was by a juft imputation tranfmitted to all his natu- ral pofterity; fo that we arc all ht come guilty before Cod. And the co^ptagion or pollution, contra6led by the apoftafy, being alio propogated to the miferable progeny of a condemned re- bel, hence all our alFedions and pailions are corrupted and de- filed ; and our converfations, being ftreams fiom this polluted fountain,. /// Christ'j- Rlghteoiifnefs, z^y f fountain, are become irregular and finful ; wherebj we have loll the favour of God, and are the objeds of his righteous difpleafure. — This is plainly the cafe of the whole world of mankind, while in a Hate of nature. — This fatal fruit of the fall does indeed feem one of the darkeft difpenfations of Pro- vidence ; and is what carnal reafon is exceeding apt to cavil at. But, I think, I liave given fuch anfwers to the chief ob- jedlions made againft it, in mj difcourfe on this fubjeft, as may jufllj quiet our minds, and filence all our oppofition. This then being our diftreffed cafe, whither could we flee for help ? It is evident to every one's obfervation, that we cannot come up to that unfpotted obedience, which God has the juileft claiin to from a rational creature ; that our bed duties and mo ft careful obfervances of the law of nature, are fadly defiled with fin; that we have vicious habits and incli- nations, which we cannot conquer; and that our carnal minds are enmity againjl God, are not fuhjeSi to the law of God ; nor indeed can be. Whence it is certain, we are fo far from being capable of atoning for our apoflafy, that we are utterly in- capable to live up to the law of nature, had that breach been made up. If any will fuppofe, that our repentance would have been fufiScient to have appeafed the Divine difpleafure, without a- ny other fatisfadion. I would alk them, how they can be cer- tain of this ? I would defire them to ftiew, what necelTary con- nexion there is between the forrow of guilty rebels for their fins, and the favour of an offended God, without a fatlsfadion or atonement? — And I would inquire, whether they have this good nev/s for the fallen angels? It would be fuch glad ti- dings, that I dare fay, they have never heard fince their firil a- poftafy.— But were even this fuppofed, ftill I inquire, how that would afford any relief in our cafe? For we are naturally incapable of a true repentance, by any power of our own, as much as of making a ftrift and adequate atonement. We are too much in love with fin, to lothe and abhor it, as of our- felves. The habits of fin too intimately adhere to our fouls, to be wholly fubdued and forfaken by any attempts or refolu- tions of ours. And can we pleafe God with a partial and in- fincere repentance, which is all we can pretend to ? Can God be deceived 3 or will he be mocked ? No furely ! We can nei- '" ' -^ ther 24^ Jujlification by FaITH ther difcharge the debt already contrafted; nor avoid running further into debt everj dajr. 1. This alfo implies or prefuppofes. That Divine juftice ^C' vaznAed JatisfaBion for our offences, in order to our reconcili- ation unto God. — I (hall not undertake to determine, whether the punifliment of fin be indifpenfibly neceflar j from the na- ture of God } and naturally refults from his eflential righte- oufnefs and purity, abfolutely confidered. It is indeed certain, that holinefs and juftice are eflential perfedions in God ; that he is of purer eyes than to behold iniquity ; and that " his juf- tice being infinite, it muft be inflexible." But, mankind not having adequate ideas of thefe Divine perfeftions, we may err in our reafonings and deductions from them. — However, I think we may fafely afiirm, that God's requiring fatisfadtion for fin, is agreeable to his redoral holinefs and governing juf- tice; and that, as he is the fupreme Judge and Governor of the world, he juftly requires fin fliould be puniflied; that by this he may illuftrate and vindicate his own holinefs, and con- vince the world, that the righteous Lord loveth righteoufnefs ; and that the wicked his foul hateth^ (Pfal. xi. 5, 7.) That by this he may teftify his adherence. to his owji laws j and let the world fee, heaven and earth Jhall fooner pafs away, than one jot or title Jhall pafs from them, (Matth. v. 18.) That by this he may difcover the value he puts upon the obedience of his crea- tures ; and fliew that their obfervance of his law is not a vain thing for theniy becaufe it is their life, (Dent, xxxii. 47.) And that by this he may aflert his own fovereignty; and the wprld may fee, that verily he is a God that judgeth in the earth, (Pfal. Iviii. II.) I might add, by this he alfo brandifties a flaming fword againft the impiety of future tranfgreflbrs ; and difcovers, that to him belongeth vengeance and recompence, (Deut. xxxii. 35.)— The truth of God does certainly make fatisfaClion for fin neceflTary. He threatened death as the con- fequence of the fall, (Gen. ii. 17.) And his word is immu- table, like his infinite nature. Hath he faid it, and will he not do it ? What he has fpoken, he is able alfo to perform ; and, being the God of truth, will he not bring it to pafs? — In a word, God's actually requiring fatisfadlion for fin, is a fad abundantly confirmed in the fcriptures j and therefore cannot 2 but A In GHRisx'j- Righteoufnefs t. 449 biit be owned a realitj. Among the multitudes of fcriptures, that might be cited iit this cafe, you naay confider thefe that follow. Exod. xxxiv. 7. 1.}Hit Kmll^y no means ckar the guil- ty. Jofli. xxvi. 10. He is an holy God, he is a Jealous God ; he luill not forgive your tranfgrejjions nor your Jins, Rom. iii. 5, 6. Is God unrighteous y who taketh vengeance ? (^Ifpeak as a man^far be it : For how then Jhall God judge the world? Which fhews, that as God is Judge of the world, it is a righ- teous thing for him to take vengeance. Rom, iii. 29. 'To de- clare at this time his rightsoufnefs, that he might hejujiy and the jujlijier of him which believeth in fefus. Which fhews, that the fatisfaflion of Ch rift was requifite, in order to God's being juft, in the juflification of finners ; and tha:t it would sot have been agreeable to his jaftice, to have faved tliem without fa- tisfa6lion. Rom. vi. 23. The wages of Jin is death. This is fo, bot'h from the jufltice and law of God. 3. This implies, that the blefled Redeenier undertook to reprefetit poor guilty criminals ; and to give htmfelf a ranfam for them. This is a dodtrine difcoverable only by revelation 5 and I can no ways explain it, but by iliewing in what light the fcriptures fet this before us. And in thofe bleffed oracles, God the Father is exhibited as admitting (by virtue of his fupremacy in the difpenfation of man's redemption) the tranf- ferring our fin and punifliment to the Mediator; and aecor4- ingly, as fending him to undertake our falvation. Thus, Johm iii. 16, 17. " For God fo loved the world, that he gave his *' only begotten Son, that whofoever believeth in him fhould *' not perifh ; but have everlailing life. For God fent not his " Son into the world, to condemn the world : but that the " world through him might be faved* Ronj. viii. 3. For what ** the law could not do in that it was weak through the flelh, *' God (fending his own Son in the likenefs of finful flelh, and ** for fin) condemned fin in the flelh ; that the righteoufnefs " of the law might be fulfilled in us. 2 Cor. v- 21. For h« *' hath made him to be fin for us, who knew no fin, that we " might be made the righteoufnefs of God in him. i John. ** iv. 9, 10. la this was manifefted the love of God towards " us ; becaufe that God fent his onf^'begotten Son into the '^ -world, that we might live through him. Herein is love, *- not that we loved God: but that he loved us ; and fent his li "Son 250 JuJIiJication ly Faitii *' Son to be the propitiation for our fins." — The Icriptures al^ lb reprefent the Lord Jefus Chrill, as freely and voluntarily con renting to undertake this great work; unto which he could be liable to no conftraint. Mark x. 45. " For even the Son of " man came not to be miniftered unto : but to minifler; and *' to give his life a ranfom for many. John x. 17, 18. I lay *' down my life, that I might take it again. No man taketh *' it from me ; but I lay it down of myfelf : I have pow- " er to lay it down ; and I have power to take . it a- *' gain. Tit. ii. 14. Who gave himfelf for us, that he " might redeem us from all iniquity. Heb. x. 7. Then faid *•' I, Lo I come ( in the volume of the book it is written of *' me) to do thy will, O God." — The fcriptures do moreover fet forth the Redeemer, in the quality of our Surety and re- prefentative, in this wonderful tranfaftion. Heb. vii. 11, '■' By fo much, was Jefus made a Surety of a better teftament, " I Pet. ii. 24. Who his own felf bore our fins in his own " body on the tree, that we, being dead to fin, might live unto *' righteoufnefs; by whofe firipes ye were healed, i Pet. iii. " iS. For Chrift alfo hath once fuffered for fins, the juft for *' the unjuxl (that he might bring ns to God), being put to " death in the fleih ; but quickened in the Spirit." In which textSj the fubftitution of the Lord Jefus Chrill in our room and fle-ad, is clearly and llrongly exprefl'ed, in his hearing our Jhis ; Tvadi fuffering for its ; and the like expreffions are very numerous throughout the Nev.'-Teftament. — I will only add. That the fcriptures reprefent the fufFerings of Chrill, and his obedience unto the death, as a proper facrifice and atonement for us, and as the purchafe of our redemption. Ifa. liii. 10. •" When thou ilialt make his foul an offering for fin, he fliall " fee his feed." Eph. v. 1. " And walk in love, as Chrifl ** alfo hath loved us ; and given himfelf for us, an offering " and a facrifice to God, for a fwcet-fmelling fiivour. Heb. *' iii. 17. That he might be a merciful and faithful High- ** Pricil, in things pertaining to God, to make reconciliation " for the fins of the people." See alfo 1 Cor. vi. 20. Tit. ii. 14. with many other palTages to the fame purpofe, which fre- quently occur in the facred pages. — Let men therefore llrain tiieir wits as much as tliey can, to put falfe gloflcs upon thefe znd fuch like texts of fcripture, there is nothing more certain, than 1 In 'Christ's Right. Q?/f/ie/s. 2?r than that the proper fatisfaclloa and atonement of our Lord Jefus Chri/l for the fins of the world, is, in the ftrongeft, moflt plain and familiar terms, repeatedly afferted in the word of -God. If we have any regard at ail to the way of falvatioh propofed in the gofpel, we muft expeft redemption through the alone merits of his life and death; and depend upon him as our ranfom, as the propitiation for our Jins^ and the Lord our Right eoufnefs. I am aware, that there are fome difficulties in the way of this dodrine, which the carnal mind is ready to Humble at. • — it is an objeftion againft this ; " That it is xs.oX.juJi, to ac- •" cept of and punifh the innocent inllead of the guilty." — To which I anfwer, ~ It muft be granted. That in human judicatures, this would be mod unjuft, thus to transfer capital punillimentj becaufe Tio man has power to difpofe of his own life at pleafure, nor power to give his life for another, be fure, not the jufl for the unjuft: Neither hath the civil magiftrate power thus to fa- crifice a good man for a' bad, though even with his own con- fent ; becaufe it would be highly injurious to the community, to cut oiF the innocent and valuable member, and to fpare the guilty criminal, as a peft and nuifance to fociety. — But thefe reafons do not afFe6l the cafe now before us. Our liedeemer 'Jiad^oiD^r to lay down his life, and power to take it up aqain. — As he was the Lord from heaven, he had the abfolute pro- perty and difpofal of his own life.' And he has declared him- ■felf the Son of God with power by his refurre6iio?i from the dead. And infiead of this being injurious to the community, it has brought moft glorious advantages to us, both with re- fpedl to the prefent and the future world. — I may add to this^ that our bleffed Saviour did not finally periih ; as a fubftitutfe muft do, in capital puniftiments among men. No ; he under- went but a Tnort temporary death, and received his life again, with greateft advantage. From whence it appears, that thofe objeftions, which would be juft in other cafes, can have no place here. The charafter and quality of the fubftitute, and the abfolute fovereignty of the fupreme Judge, render the cafe exempt from all the rules of human judicatures. — It is true indeed, that the juftice of Ood could not have demanded fatis- fadion from the Redeemec^ if he had not voluntarily made • " . 1 i 2 himfel£ ^52 yuJiiJicaUQJi by Y AITB himfelf refponfible for us : but Chrill having a more abfoiute ■and fovereign difpofal of his own life, than anj man can have of his eftafe, he might as freely offer it, and God the Father as juftly accept it, in fatisfa61:ion for our fins, as any man can be accepted as furety for another man's debt. It may alfo be objefled, ** That this feems derogatory to ** iht gQod7iefs of God, to have penal fatisfa£tipn lead the way ** to the exercife of mercy ; and that this reprefents the Divine ** Being too like to the moft mercilefs of human creatures, '* who have fuch an appetite to revenge, &£ cannot be fatisfied "^ without blood : Whereas it would feem more agreeable to *' infinite goodnefs, to pardon freely." I anfwer. The miftake lies jn the objeclor; and he only (I think) has unworthy notions of God. To imagine the death of Chrift flowed from an irregular appetite to vengeance, is indeed to meafure the I)ivine pGrfe£lions by our depraved lufls and paffions. But to fuppofe, that God's demand of fatisfac- tion arifes from (or at leaft is confonant to) the infinite purity of his nature, whereby he cannot look upon fin with approba- tion 5 but teftifies his abhorrence of it to all the rational ivorld : To fuppofe, that the righteous Governor of the world Ihould inflift punifiimeats, as well as bcftow rewards, accord- i.ng to the re£titude and equity of his own glorious nature : To fuppofe, that this glorious lawgiver Ihculd infill upon maintaining the honour of his own laws, whereby he has de- termined to govern the world; this is not to entertain thoughts in any refpedl unworthy of Infinite grace and goodnefs. The goodnefs of God does hereby fhine in its brighteft luftre, that he is willing to fave poor guilty rebels at fuch an infinite expence; and that in fuch an admirable method, mercy and truth meet together, righteoufnefs and peace kifs each other. 4. Christ's being a propitiation for us does alfo imply. That God did accept of the pajjlve obedience of Chri/i (^together with his a^ii-ve) as fujficieiit fatisfaClion to the demajids ofjuflicc. Jefus Chrifl hath " made reconciliation for tliefiiis of thepeo- ** pie, Heb. ii. 17. Aiid he has reconciled the world to God, ** that their trefpafics are not imputed, 2 Cor. v. 18, 19. Thus '* peace is made with God, and we reconciled to him by h"s * crofs, the enmity being flain," Eph. ii. 15, i'^. So that the imputatiou In Christ*^ Rtghteoufnefs. a^j ioiputation of the obedience of Chrift, does fully and perfectly acquit the believer from the guilt of fin, the empire of Satan, the curfes of the law, and the damnation of hell. God has re- ceived fatisfa(^ion from the Surety; and therefore will demand no more from the principal debtor. Thus I have briefly confidered what is implied in Chrifl's bfeing a propitiation for us ; and have endeavoured to confirni each particular, by full and clear teftimonies from the word of God. From this view of the cafe, it appears to me as rea- fonable, to call the whole of Divine revelation into queftion, as to doubt of this great article, Chrill's having made a pro- per fatisfaftion and atonement by hig blood, far the fins of his people. Now of the things which I have fpoken, this is the fum. — That by our fir ft apoftacy we have violated the fundamental laws of nature ; have been traitors and rebels to the Sovereign of the world ; have plunged ourfelves into guilt ; debafed and polluted all the" noble faculties of our fouls ; and feparated be- tween our God and us ; whereby we are not only become guilty, but impotent and helplefs. — That the fupreme Gover- nor of the world, willing to alTert the infinite purity and ho- linefs of his nature, and his eternal and immutable antipathy to fin and finners, has teftified the value he puts upoa his righteous laws, and upon the obfervance of them ; has vindi- cated his fovereign dominion, and the truth of his threatenings; and has fet before the rational world the dreadful confequences of rebelling againft him ; by infilling upon a fatisfaftion to his offended juftice, — That::^henwe were utterly incapable to make atonement, by any thing lefs than eternal fufFerings, the great God, as fupreme Judge and Arbiter of his own laws and affairs of government, waspleafed, of his infinite goodnefs and compaifion, fo far to relax the threatening, as in our ftead to accept of a furety, in the perfon of his dear Son ; who was, with his own voluntary confent, appointed by the Father to work out our redemption, by taking upon him our fin and guilt, bearing our punifiiment, and fulfilling the law for us, and thereby purchafing our acquittance from death and hell, and recovery to life and happinefs. The blelTed fruit of his mediation is, that there is no condemnation to thofe that are in Chriji ■1^4 'Jujlification by FaiTH ' €hr'Ji yefus ,• but 'johofo hath the Son, hath life^ life everlaft^ Thus I am prepared to take notice, in what way we may .hope for the benefits of this redemption; which brings me to confider, 31. What 'we are to underjlandhy that faith /« Chrijl, through tvohich we have an inter eji in this propitiation. And it may be proper to take notice, That a faving faith is varioufly defcri- bed in tbe holy fcriptures. Particularly, . I. It is fometimes defcribed, as an ojfcnt of the mind to the gofpel-revelation of Chrift. Thus, Mark i. 15. " Repent ye; " and believe the gofpel : So, i John v. i. Whofoever be- ** lieveth that Jefus is the Chrift, is born of God. And, Rem. *' x;. 9'. If .thou ftialt confefs with thy mouth the Lord Jefus ; f and Ilialt believe in thine heart that God hath raifed him f* from the dead, thou fhalt be faved." In thefe and many o- ther.like paffages of fcripture, a faving faith is propofed as an a£t of the underftanding j and as an affent unto, or belief of the truth of the gofpel. 2. Faith is fometimes defcribed in fcripture, as a conjent of the will to the gofpel-offer of falvation by Chrift. Thus, John i. 12. " To as many as received him., to them gave he " power to become the fons of God ; even to them that bc- *' lieve on his name. And, John vi. 35. He that cometh un- ■" to mc, ftiall never hunger ; and he that believeth in me, ftiall " never thirft. So, Col. ii. 6, As ye have therefore re- " ccived Chrift Jefus the Lord, fo walk ye in him."— In which texts we find, that receiving Chrift, and believing on his name, and coming to him, and believing in him, are terms of the fame lignificancy ; and all of thefe expreffions imply a willingnefs to obtain the falvation by Chrift, upon his own terms. 3. Faith is alfo defcribed in fcripture, as a confiding in, and depending upon the Lord Jefus Chrift for falvation. Thus, Eph. i. [2. " That we fliould be to the praife of his glory, " v.ho firft trufted in Chrift. Phil. iii. 9. And be found in ** him, not having mine own righteoufnefs, v.hich is of the ** law : but that v.'hich is through the faith of Chrift, the ** righteoufnefs which is of God by faith. 2 Tim. i. 12. For " I know whom I have believed ; and am perfuaded, that e "is In Gn'Rlii's Ri^hteoufnefs. 2^^ " is- able to keep that which I have committed t6 him, agalnft *' that day." In which texts, faith is confidered as our truft- ing in Chrift, hoping to be found in him, relying upon his righteoufnefs, and committing our fouls to him. By this it appears, that faith is fometimes defcribcd by one of its eflential properties, and fometimes by another : but we mull always remember, that when it is defcribed by one of thefe properties, the other two are not excluded, but included? and that therefore each of thefe defcriptions, if duly confidered, will amount to the fame thing. If we (for example) conlider faith as an aflent to the gofpel- revelation concerning Chriil (which, by the way, is the pri- mary fignification of the word faith^, it will necelTarily include in it a confent to what webelive; and 2inaffkince\xi. him, on whom we belive. For this alTent, or belief of the truth, mufl be fup- pofedfuch a ftrong and thorough perfuafion as will have a proper and effedlual influence upon- our minds. A mere doctrinal be- lief, or fpeculative opinion cannot be recommended in fcripture as a faving faith. And this being fuppofed, that we have a firm realizing belief, and a lively impreffion, that Ghrifl is the Saviour of the world, that his righteoufnefs imputed to us is the only ground of our juftification, that without this we mufl inevitably periili, and that he. is both able and v/iliing to fave us ; it will necelTarily excite in us earneft defires after an in- tereft in him, after union and communion with him, and bring . us to place our hope and confidence in hirn only for falvation. — We may have (as moll of the profeffing world have) a dif- ciplinary or notional belief of the truth of the gofpel, that will produce no proper effecl upon our fouls ; but will leave us, a- gainfl: the convidtion of confcience, to neglefl an offered Sa- viour, indulge our lulls, and perifliin them. But though fuch a dead faith will profit us nothing, yet we cannot but efleem the Lord Jefus Chriil to be precious, we cannot but choofe him for our portion, and depend upon him to do all in us and for us, if we have lively and clear inapreiHons of the truth of v/hat the gofpel reports concerning him. Though a carelefs, indiffe- rent, or unfteady alTent unto the gofpel-revelation, v^iilnot bring us off from our lulls and fiiiful plsafures, from our own righ- teoufnefs and felf-fufiiciency, to receive Chriil, and depend u^ pon 4j6 yujiification hy Faith pon him: ^^t a full realizing and hearty aflent to this, will bring us to confent to the oiFers of the gofpel, and to place our confidence in the only obje£l of our hope. Thus we fee^ that this firft defcription of faith includes the other two; and if we diflindly confider them alfo, we ftiall find the fameconclufion. A confent (for inftance) to the offers of Chrift and his fal- f ation in the gofpel, neceffarily implies an ajfent to the truth of the gofpel. For it is impoffible that we fhould with our wills concur to any propofal, that our underftandings are not convinced of the truth of. It implies alfo a dependance upon Chrift for falvation. For it is impoffible to confent to receive Chrifk for our Saviour; and not depend upon him as fuch. The fame thing may be alfo obferved, with refpeft to truji- ing in Chrifl, the laft defcription of faith, for we cannot de- pend upon Chrift, and confide in him, unlefs we affent to the gofpel-revelation, and confent to accept him as our Saviour. — ■ Upon the whole, thefe feveral defcriptions of faith do mutually imply and involve each other; and all of them do always be- long to the efTence of a faving faith. — V/hich makes way for this general defcription : — Faith in Chriji is fuch an ajfent to the Chrifcian revelation, ai brings us heartily and fully to receive him as he is therein exhibi- ted to us, and to depend on him only for falvation iJpon gofpel-* terms. Here let it be diftindly obferved, 1. Faith in Jefus Chrift neceffarily implies an alTent to the gofpel-revelation. — I am not now confidering how far God may difcover his falvation to the hcatlien world, who are ftrangers to the gofpel. As on the one hand, I would not limit the holy One of Ifrael, who may (for ought 1 know) reveal his Son, in an extraordinary manner, to fome that never heard of the gof- pel; fo on the other hand, I would leave fecret thi?tgs to God, unto whom they belong. The bufinefs now before me is to confider a faving faith, as it relates to us, who dwell under gof- pel-light, and are arrived to an age of confideration and obfer- vation. And in that view of the cafe, a hearty affent to the truths revealed in the gofpel, is certainly eflential to a true faith in Chrift. Unto this aflent it is ncceffary, that we have a knoivledge of the do6trines of th« gofpel and of the way of falvation there- 2 in In ChristV Righteoufnefs. ^S'j in propofed. HowJImll they call upon him, in ivhom they have not believed? And how Jljall they believe in him, of whom they have not hear^ ? Rom. x. 14. Faith always follows the un- derftanding ; and cannot go before it. It is impoffible to be- lieve, flri(Sly and properly, what we do not in fome refpeft underlland. We may indeed, in the general, believe that to be truth, the fpecial nature of which we neither underlland, nor believe. We may (for inftance) believe the dodrine of the Trinity to be an undoubted truth ; though we can neither underftand, nor believe the particular modus, or manner how the Divine Being is one in three, and three in one. In fuch cafes, we can believe no more than what our underftanding reprefents to us, from the word of God, as reafonable and credible. — This being applied to the prefent cafe, makes it evident, that they who remain grofsly ignorant of the do6lrine of Chrift, and the method of falvation propofed in the gofpcl, cannot concur in it, nor comply with it. Ignorance here (lays men in the dark; and makes them incapable of any benefit by an oiFered Saviour. We muft therefore firil know all that is really neceffary to be believed. Upon which account know- ledge is fometimes in fcripture put for faith. Thus, John xvii. 3. This is life eternal, that they might know thee the only true God, and Jefus Chrifl whom thou hafi fent. And I Cor. ii. 2. For I determined not to know any thing among you, fave fefus Chrifl and him crucified. Though men may be ca- pable of faith in Chrifl, without brightnefs of parts, or eminent degrees of knowledge, either in polemical or fyflematical di- vinity, as it is called ; yet it is needful, that they be acquaint- ed with the principal doctrines of Chrillianity, (fuch as relate to the one only Mediator, Jefus Chrill, his perfon, offices, and benefits, his incarnation, life, fufferings, and death, his re- iurreftion, afcenfion, and interceffion ; and fuch as relate to their own loft eflate, and neceilary dependance upon his righte- oufnefs and grace for juflification and life) in order to their believing in Chrifl. , Moreover, it is alfo needful, that we heartily receive this re- velation for divine truth, when we do underlland it. It is ne- ceflary, that we receive it not cis the word of man ; hut, (as it is in truth) the word of God, in order that it Ihould effeBually ivork in us^, as in them that believe, i ThefT. ii. 13. — It is not K k fufficient 258 y unification hy FaITH fufficient to believe this from the bias of education, or becaiifs we have been early and all along taught thefe doftrines. Alas ! We Ihould have been likely to have had the fame faith in Mahomet, if we had been as early and conftantly inftrufted in the Alcoran. — It is not fufficient to have an i?nplJcit belief of thefe truths, to take them upon truft from any man or focie- tj of men whatfoever ; this is to depend upon other mens faith, and have none of our own.— It is not fufficient incon- fJerately to take thefe things for granted, without making particular and due enquiry ; this may poffibly amount to o- pinion, but not to faith. — Nor is it fufficient to give a cold and unaBive aflent to the gofpel, though founded upon the beft evidence, and moft rational argumentation : For this will not effedually convince us of our abfolute necellity of Chrift, nor of his fufficiency to fupply all our wants. — Eut we mud receiv.i the tejllmovy of God concerning his Son ; and aflent to the gofpel-report as the truth of God, as that upon which our eternal welfare depends, and as that which we are above all things in the world concerned about.- -If it be objedled. That this will yet fall fhort of true faith ; that the devils themfelyes give as firm an affent to the truth of the gofpel as we can do, "^hey believe and tremble. I grant, that a bare aflent to the gofpel, feparately confidered. If never fo ileady, and ftrong, and rational, is not a faving faith ; but yet it is always an eflential part of it : though faith (as 1 before obferved) has more im= plied in it. Which brings me to conflder, 2. That a {zwir\g faith does alfo imply a reeei'oi7ig the Lord Jefus Chrifl, as offered in the gofpel- This (as I ihewed be- fore) is given as a defcription of faith, John. i. 12. By which we are to underfland, a hearty deflre of an interefl: in Chrift ; and a fincere willingnefs to comply with the offers he makes of himfelf, and his faving benefits, upon gofpel-terms. This neceflfarily fuppofes, that we have an imprcffed fenfe of our necefity of a?i intereft in Chrijl. Sinners are but hardly brought to embrace an offered Saviour. The moll of the world are quiet and fecure in a ilate of guilt, without any jufl; apprehenlion of their danger ; and without any fcrious con- cern about the welfare of their immortal fouls. 'Ihefe go tlieiv wzy to their fa7-n:s and merchandize ; and excufe theni- « felves In Christ' J Righteoufnejs. 259 felves from coming to Chriil : They have fomething elfe to do. — And as to others, that are under fome conviii ion of their fin and danger, thejare readier to fly to any othei refuge, than the Saviour Chrift, and to quiet their cbnfciences with their good purpofes or performances : Until they are brought to fee, that m vain is falvation hopped for ^ from the hills and from the multitude of mount aijis ; that they have no where to go for falva- tion, but to Ghrift alone, for he and he only hath the words of eternal life. Thefe two things are eflentially neceflary to a true faith in Chrift ; a lively fenfe of our own emptinefs, and inability to help ourfelves ; and a like fenfe of the fufficiency of Chrift to relieve us. By the former, we difcover the laft. neceffity of fome remedy, beyond what we can poffibly pro- vide for our diftreffed fouls : By the latter, the only door of hope is fet open to us ; and by both, we are made willing to Comply with the bleffed propofals of life and peace in the gof- pel, and fubmit to the terms whereon they are offered.— While finners can think themfelves rich andincreafed in goods ^ and that they have need of nothings they will fet no fpecial value by an oiFered Saviour. They muft fee themfelves ivretched and miferaile^ and poor ^ andhlindy and naked ^ before they will repair to him, for gold tried in the fire ^ that they may he rich ; for white raiment, that they may he clothed ; and for eye~falve, that they may fee. And this is the great reafon of the unfuccefsf ulnefs of gofpel-ordinances, and of the unperfuad- ablenefs of the greateft part of the world to come unto Chrift, that th-ey might have life. They are iafenfible of their un- done miferable ftate, \Vhile at a diftance from him: 'l.he whole need not the phyfician^ hut they that are fick. They can reft quiet ia their prefent attainments ; and will therefore look no further. They will never come to Chrift, till they are iirft brought to utterly defpair of all help in themfelves. — And when they are even brought to this, it will have no better ef- feft, thaa to fill them with horror and amazement, unlefs they have alfo a difcovery that there is help to be had ; that there is hope for their fouls, from the fufficiency of redeeming love. But when they have both thefe difcoveries, they cannot but fee their neceflity of Chrift ; and whatever elfe they want, they cannot but be willing to receive him upon any terms. Moreover, this receiving of Chrift does alfo fuppofe our 2 K 2 complying iSo Jujlificat'ion hy Faith complying with him as our King as well as our Saviour. It is true, that iinners, under a fenfe of their miferj and danger, do in the firft place defire falvation from the wrath to come^ of which thej have awful apprehenfions ; and therefore repair to Chrift for deliverance. But this is onlj a legal work : If they reft here, they will never be interefted in Chrift and his faving benefits. A true evangelical faith excites an earned defire of falvation from the power and pollution of fin, as well as from guilt and danger. The believer defires Chrift to fave him from his fins ; and not in them : he defires that Chrift may reign in his heart, and that his whole man, in all its powers, may be fubjedled to him. — There is no man willing to perifli ; defriiSiion from God would be a terror to the worft of men, if realized : and, fince they know that there is no way of falvation but by Chrift, they defire by him a falvation from hell ; yet, however, it is with a refervation of their lufts and finful pleafures, which they cannot part with.— But this is very far fliort of a genuine faving faith, which receives a whole Chri/l, with our whole heart ; Chrift in all his offices, as well as with all his benefits ; the grace of Chrift for our fandlifica- tion, as well as his righteoufnefs for our juftification. As a true penitent looks upon his fins as his greateft burthen, and groans after deliverance from the pollution and dominion of them ; So the true believer values an intereft in Chrift upon this account, that he may break the yoke, and deftroy the em- pire of his lufts ; that the law of the fpirit of life in Chrift fe- fus, 7nay -make him free fro?n the law of fii and death. — Thus faith receives Chrift as our Prince and Saviour. And this is the conftant language of a true faith, Ifai. xxxiii. 22. '^he Lord is our judge, the Lord is our lawgiver, the Lord is our king y he will fave us, 1 add to this, that it is alfoneceflfary unto a receiving of Chrift,. that we muft earneftly endeavour, in the ufe of all appointed means, to obtain an intereft in him upon his own terms. If ever we receive Chrift at all, it muft be in that way. We arc not to wait in an idle unconccrucdnefs, for the operations of the Holy Spirt to compel us to come to Chrift : No, but with a humble fenfe of our own impotency, and with a dependance on the Spirit of grace, we muft feek and ftrive, and lay our- felves out with unwearied diligence, in the methods of duty prefcribed InCviM^T'^s Righteotifjiefs, 261 prefcrlbed in the gofpel, to obtain an intereft in Chrift and his falvation. Receiving of Chrift is indeed a metaphoriGal ex- prellion, that connotes an a6live acceptation ; and it would be an abufe of it, to imagine from it that we are to fit ftill, with- out cave or pains, until this glorious gift be thruft into our hands : But we muft put ourfelves into the way where it is offered, if we ever hope to receive it. And it may be de- pended upon, that Chrift will never beftow himfelf upon any, but thofe who are firft brought to think an intereft in him worth feeking after. He is faid to wal^ in the midji of his golden candlejlicks , (Rev. i. 13.) thereby intimating, that he is to be found in the way of his own ordinances. And we are diredted, if we would find him, to go our way forth^ hy the footjleps of the flock, (Cant. i. 8.) ; that is, in the way in which all true believers have fought, and in which they have found communion with him,j|. In this way we muft feek an intereft in Chrift. In thi# way we muft feek grace to receive the Lord Jefus Chrift ; and in this way we muft exercife that grace, when we have obtained it. If we be partakers of Chrift at all, it muft be by an adli ve reception ; by a faith accompanied with earneft, diligent feeking him in the ways of God's appoint- ment : For the negledl of duty is not a receiving, but a reje6l- . ing of Chrift ; and a pradlical declaration, that we will have none of him, that we will not have this man to rule over us.—' The a£l of faith by which we receive the Lord Jefua Chrift, is indeed diftind: from the duties of religious worfliip; but as faith muft be obtained in a way of duty, fo it is neceflarily productive of a life of duty, in all that have it. The faith therefore which I am defcribing, though in its nature diftin£l from diligence in duty, -yet implies this as neceffary, both to its being and operations. — And thus I am prepared to take notice of the other thing contained in the defcription of this grace. 3. Tn AT faith in Jefus Chrift does alfo imply a depending upon him, and him only, for falvation. That is, it implies a believing in him, as the Author of our eternal falvation, as the Lord our righteoufnefs, as the Fountain of life, and of all our grace. It implies, that we look to him, to do all in us, and ail 562 Jtijiijication ty Faith all for us, and that we bring both our perfons and fcrvices t^ God in his name, pleading the merits of his crofs, artd his perfeft righteoufnefs, as our only title to the Divine favour. But, that we may have a juft view of what is fignified by our dejjending upon Chrift, it muft be premifed. That it is ne- ceflary, in order to this, that we heartily renounce all depen- dance on ourfelves, upon what we have done, are doing, or can do, as to juftifying us in the fight of God, and procuring our acceptance with him. We muft indeed be diligent in du- ty : We muft endeavour to be found walking in all the com- mandments and ordinances of the Lord, hlainelefs : It is in vain to hope for falvation in any other way, than that of diligent feeking and ft riving for it. But then, when we have done all, we muft not only fee ourfelves to be unprofitable fervants j but to have fallen infinitely fliort of the demands of jultice, and therefore to have no claim to the leaft favour from the hands of God. — We muft be fenfible, that all our own righte- oufnejjes are hut filthy rags i that there is fo much finful im- perfedlion cleaving to our beft duties, as miight juftly condemn both us and them; that the iniquity of our holy things might feperate between God and us ; and that our very tears of re- pentance want wafliing in the blood of Chrift. — Thus, while engaged in a moft diligent application to duty, and in a moft ftri6l life of religion ; we muft, at the fame time, caft our beft performances at the foot of Chrift ; and account all that we are, have, and can do, but dung, that we may win Chrijl. (Phil, iii. 7.) We ftiall otherwife build upon the fand^ and our hopes will fall in the day of trial. Our depending upon the Lord Jefas Chrift does alfo fup- pofe, that we adlually and fincerely place all our hopes of ac- ceptance with God, upon what he hath done 2lx\A. fuffered for us. We are by our fins become guilty before God, and un- der a fentence of condemnation ; and the blood of Chrift is the only atonement, to expiate this guilt, and to free us from the damning power of the law. — We have forfeited all title to fu- ture happinefs ; and Chrift's obedience unto the death is the on- ly purchafe of our eternal falvation, by wliich we may hope for il, or lay claim to it. — Now, a faving faith is fuch an ef- fedlual apprehenfion of this, as caufes us to difclaim all other pretenfions to God's favour, to make mention of Chrifs righ-* teoufnefs In GhRIST'j- R'fghteoufnefs. 2<^3 feoiifuefs and that onlyy as the price of our pardon and happi- nefs ; and to expeft, that being jujlijied by his blood, weJJmll he faved from wrath through him. — The fum of the matter is. All our hope of pardon and juftificatiou is from the merits of the crofs and obedience of Chrift ; all our hope of falvation is from Chrifl's having fuljilled all right eoufnefs for us ; and it is through receiving him by faith, that we are interefted in this righteoufnefs ; and in the way of depending upon thi^ righteoufnefs, that we claim the favour of God. Faith looks upon Chrift as our Redeemer; and ex^cSts jujiijication from. God freely by his grace, through the redemption that there is in Chrift. By faith we conlider him as our only hope, our only help, and our only falvation -, and rely upon him accordingly. As faith empties us of ourfelves, and fhews us that we are loft and undone, notwithftanding any thing we do or can do ; fo it difcovers an abundant fullnefs and fufEciency in Chrift, upon which we luay fafely truf!:, and venture our eternal interefts. It Ihews us, that although we can do nothing ourfelves, which will procure the favour of God pr entitle us to it, yet Chrift: has done enough for us, to reconcile us to God, and to anfwer all the demands of Juftice. Thus, by faith we rejoice in Chrfi fefus, and have no confidence in the fief d: We go forth unto him without the camp, bearing his reproach ^ and go up from the wildernefsy leaning upon our beloved. If any fhould now enquire. What place is there for good works, if we are to have all our dependance upon what Chrift has done and fufFered for us ? I anfwer. We muft depend upou him in the wayof Faith alone juftifies, by receiving and depending upon the righteoufnefs of Chrift for juftication. But the faith which juftifies is never alone : For being thereby united to Chrift, 264 yujiificatlon by FaiTH as n hratich to the vine, we fhall hring forth fruit , much fruit, vjherehy our heavenly Father is glorified. It is a fanftifying faith, as v/ell as juftifjing. Thus I have endeavoured briefly to fet in view the nature and properties of a true faving faith. I have fhewn, that the effence of a true faith confills in an hearty aflent to the gofpel- revelation concerning Chrift, in an hearty confent to the gof- pcl-oiFer of Chrift, his offices and benefits ; and in an hearty dependance upon what Chrift has done and fufFered for us, as the ground of our pardon and juftification, and the price of e- ternal falvation. — I have ftiewn, that our affent to the gofpel- revelation fuppofes a fufficient knowledge of the way of fal- vation therein revealed ; for faith muft follow the underftand- ing, and cannot go before it ; and that it fuppofes a reception of this revelation for Divine truth, when we do underftand it ; for our faith fliould not ftand in the wifdora of men, but in the power of God. — I have fhewn, that our confent to the gofpel-oiFer, or our receiving of Chrift upon gofpel-terms, fuppofes fuch a fenfe of our neceflity of an intereft in Chrift, as makes us earneftly delire, and cheerfully comply with any terms of obtaining it ; for we ftiall never accept an offered Saviour upon his own terms, as long as we can do without him ; that it fuppofes we accept him as our King, as well as our Saviour ; for he muft fave us from our fins, and not in them; and it fuppofes that we receive him in the ufe of means, and not in the negle£l of them ; for the negleft of duty is a pra6lical rejedlion of Chrift. — I have fhewn, that our depen- dance upon Chrift fuppofes that we renounce all confidence in ourfelves, in any thing we do or can do ; for he will be a complete Saviour, and the alone Saviour, or none at all; and that it fuppofes, we place all our confidence in his a£live and paffive obedience ; for he is the Lord our Righteotfnefs ; and in him fall all the feed of Ifrael he juffed, and f^all glory. And now I am prepared to confider, III. Hov/ faith in Chrifi is concerned in bringing about our remiflion and juftification in the fight of Gcd. — And I fliall endeavour to explain this, by obferving, 2 I. Nega- In Christ'j- PJghteouffiefs. 26j I. Negatively J That faith does not reconcile us to God, conCidered /ubje&k>e/j', or as it is our own a£l. The aft of believing is no more a condition of our jullification,than the a£t of repenting, or the e:j;ercife of any other grace or duty. — There are no works of righteoufnefs, which we have done, or can do, that will fave us, whether they be confidered as our legal, or evangelical righteoufnefs. — Our legal righteoufnefs, or deeds of the law, cannot fave us ; becaufe they cannot atone for out paft offences ; nor can they in any inftance come up to the de- mands of the law ; but in every thing fall fhort of the perfec- tion thereby required. — Nor inay we imagine, that our evan- £>;elical righteoufnefs, or obedience to the gofpel, can fave us ; becaufe that would be to place merit in our repenting and believing ; and to fet our faith in the room of Chrift's obedii- fence, which is the only price of our juftification. — Though we are faid to be juftified by faith, we are no where faid to be julliiied for it. This a6l of ours (as well as all others) is very imperfed: ; and accompanied with much finful unbelief at the bell ; therefore Hands in need of pardon itfelf, and fo cannot poffibly merit our falvation. But now, I would fay affirmatively ^ 2. Faith jullifies us, as it is the inflituted means of our ob- taining an interejl in what Chriil has done and fulfered for us : For with the heart man believeth unto righteoufnefs^ and with the mouth confefjion is made unto falvation^ Rom. x. lo. We are efpoufed to Chriil by faith, and in this way his bene- fits are difpenfed to us.^ — The Lord Jefus Chriil has perform- ed a perfe£l obedience for us (as I have particularly Ihewn a- bove), and has purchafed falvation for all that are interefted in that obedience. He has done and fuffered all that the law required of us. — He has fully anfwered its penal demands. He has been ?nadefnfor us^ who knew no fin. He has borne i)urfi?ts in his own body upon the crofs. He has undergone the wrath of God (as well as of men and devils), for our fakes, that he mJght propitiate an oitended God ; and pay the debt, which our iins had contrafted.— He has obeyed the whole pre- ceptive part of the law ; been perfeft in his compliance with all its commands, and fulfilled all righteoufnefs ; that he might entitle us to the eternal inheritance, and purehafe falvation for LI us* 266 Jujlification hy FAitH •us. — And all this he has done in the capacity of our Saretyo It is in our name, place, and ftdad that he has wrought out thj-s perfeft f ighteoufnefs . An intereft in him does therefore in- veft us with this righteoufnefs, and make it as much ours, and pleadable by us, as if it had been in fa£t perfonally performed bj ourfelves. Now, it is hj faith that we obtain an adlual intereft in him, and fo are clothed upon with his righteoufnefs ; and in that re- fpeft we are juftified hj faith. — The gofpel proclaims the hap- py tidings of Chrift, and redemption ;yrtiV^ aflents to, and en- tertains this bleffed proclamation. The gofpel makes a free tender of purchafed falvation, to linners, fenfible of their need of it, and willing to accept it ; faith complies with the oiFer, and readily embraces a tendered Saviour. — The gofpel propofes Chriil's righteoufnefs, and that only, for our ')\x^\?iCdXion; faith makes us efleem all things hut lofs and dungy that we mny win Chri/ly and be found in him. — The gofpel requires a life of holy obedience unto God, as a proper fruit and evidence of faith, as a teftimony of our acceptance of this offered Saviour, and our gratitude to him. Unfeigned faith produces the happy ef- fe£l, wherever it is. Faith purifies the heart, and works by love. So that faith is in every thing a compliance with what the gofpel requires to the conftituting and determining us juf- tified perfons. — Chri/i is the end of the law, for righteoifnefs^ to every one that helleveth. He that is once brought to live hy the faith of the Son of God, is no longer under the laxv, but under grace: no longer confidered as in Adam, by whofe difobedi- ence he was made a finner ; but as in Chrift, by whofe obedi- ence he is made righteous. And thus faith brings us pardon and falvation, as it unites us to Chrift, interefts us in his per- iQ&. obedience, and miakes his righteoufnefs ours. Whence the righteoufnefs of God is faid to be revealed from faith to faithy Rom. i. 17. And we are told, that the righteoufnefs of God is by faith offefus Chrift^ unto all, and upon all them that believe^ Rom. iii. 22. 3. Faith has the promife of thrift's continual intercefjlon for us. — Our higheft attainments in faith and holinefs, are ac- companied with many imperfed:ions : In many things we all offend* And as we are daily chargeable with new fins, we Hand iu hi ChRIStV Righteoiifnejsl 267 in daily need of renewed pardon and juflification; upon which account Jefus Chriji, the Righteous^ is reprefented as our Ad^ vacate with the Father, to procure this for us ; and to bellow it upon us, I Johnii. i. The apoftie puts an emphafis on Chrift's interceffion, Rom. viii. 34. Who is he that condemneth ? It is Chrijl that dled^ yea rather that is rijen agairi, who is eve?i at the right hand of God^who aljo maketh inter cejjlon for us. Now, being interefted in Chrifl by faith, we have an interefl in his interceffion : and by the efficacy of his interceffion, the belie- ver obtains a renewed pardon of his daily tranfgreffions, and a confirmed pardon of all his trefpafles. We have, through f^ith renewedly exercifed, a claim to have all our new fins pardoned, and blotted out, by a frelh application of Chrift's blood, and imputation of his righteoufuefs. The believer is made accepted in the beloved : and, by virtue of his advocacy, the prayer of faith receives an anfwer of peace. - Wherefore he L able to fave them to the uttermojl, that come to God by hmi^ feing he ever lives to make interceffion for them, Heb. vi'.2j. I Ihall now proceed to make forae practical Improverjent of what hath been faid. Use I. This adminifters matter of conviBion and awakening to all that reft in an eflate of mibelief — If we are interefted ia the propitiation of Chrift, hy faith in his blood, what muft be the cafe of thofe who are deftitute of a faving faith ? We are told (John iii. 18, 36.), that they are condemned already ; that they fhall not fee life : but the wrath of God abideth on them. Which awful confideration might juftly ftartle and furprize the fecureft finners : and put them upon the moft fe- licitous enquiry after Chrift and an intereft in him by faith, — Can you efteem it a trifling concern, whether you are faved or damned ; whether you are by faith partakers of the falva- tion Chrift has purchafed ; or whether you are, by your un- belief, ihut out of the glories of the heavenly world, and left tQ lament your mifery and lofs with moft amazing horror, to all eternity ? Remember, that if you continue and die in un- belief, your mifery muft bear proportion to the mercy you have abufed and forfeited ; and it would have been better for you never to have heard of a Saviour, than to perifa m your lins, from under gofpei-light and grace. This will be your L 1 2 condemnam 26S Jufiificciiion ly Faith condemnatiofiy that light is come i?ito the ivorld^ and you have, chofen darknefs rather than light ; hecaufe your deeds are evil^ (John iii. 19*) You have the revelation of this falvation; and the continued offers of it, upon moft eafy and honourable terms. You have it prefTed upon you, by repeated inculca- tion, in the ordinances of the gofpel; and how aggravated will jour guilt be, if you fet light by this precious Saviour, and reje£t his falvation ! O that negleftful finners might therefore be awakened out of their fecurity, to fee their mifery and dan- ger, before it be too late ; before the things of their peace arc hidden fro7n their eyes ; and before the offers of falvation thro' faith in Jefus Chrift, be for ever over ! 0 foolijij unbelievers_, luho hath bewitched you ^ that you Jhould not obey the truth^ he~ fore whofe eyes yefus Chriji hath been evidently fet forth ^ cruci- fied among you I O the aftonifliing folly of Chrift-defpifers and gofpel-neglefters ; who, notwithftanding you are brought in view of the heavenly Canaan, will after all periili in the wil- dernefs ; and have your final lot affigned you among hypo- crites and unbelievers ! O how can you reft thus contented in an eftate of unbelief, until you provoke God to fwear in his ivrathj that you Jhall never e?iter into his reji! Had you not better accept the Saviour now, than to have him your angry Judge at laft, and reject you with a verily I knovo you not I Had you not better hearken to the offers of mercy now, than to have the gofpel itfelf, and all the ordinances of falvation you have ever enjoyed, rife up in judgment againfl you, to aggravate your condemnation I But, alas ! till your eyes ^re opened, to fee your lin and danger, you iviU not come unto Chriji^ that you might have life: You will rather run the ven- ture of eternal perdition, than accept of this precious Saviour aud his great falvation, though fo freely offered. — This feems to be the cafe of the greatefl part of the gofpelized world. And they mufl be left to the confcquences of their unhappy choice. They muft find, by fad experience, the dreadful ef- fecls of neglecting fo great falvation y before they will receive conviction. Use n. Let all be exhorted to make it their concern to 0^- tain a true faith in yefus Chriji^ by which alone they can be iiftified ia the fight of God.— What has been faid already, gives In Christ V RigJjtco^ijncjs. 2^9 gives full evidence, that this is an affair of everlafting impor- tance, a concern that jour eternity depends upon ; and that you may expect to rejoice with joy unfpcakahle and full of glo- ry, or 77iourn bitterly, with the iharpeft accents of horror and agony, aecoi'ding to your compliance with, or rejeftion of this .trofpel-exhortation. It is founded on fcripture-calls and pre- cepts, iuforced with the mofl folemn and affedlng fan£lions, both of promifes and threatenings. — You have many examples, both to encourage and to warn you- — You are invited to be foHoxvers of them, who through fith and patieiice do inherit the promifes. And to a care of obtaining like precious faith with them, you are ilrongly excited, by the endearing attraftives of Chrill's infinite love, in his giving himfelf for and to his peo- ple. / therefore hefeech you, brethren, by the mercies of God pur Saviour ; that you come unto Chrijl as to a living fione^ difallowed indeed of men, but chofen of God, and precioiis.-— To this you are alfo iTiofl awfully warned by the awakening a- larms of your guilt and danger. I'ake heed therefore, brethren^ left there be in afiy of you a?i evil heart of unbelief , in departing from the living God. It is high time to fly from the impend- ing ftornij to this hope, fet before you. Be prevailed with to take hold of this inflru6lion^ and not let it go, but to keep it j for it is your life. Labour after an effeclual fenfe of the infinite importance of a f^v'ing faith in Ghriil. Get it imprefTed upon your mind, that you mufl believe in Chrifl, or perifb without remedy. Do not put off this eternal concern ; but think of'it now, and>- think of it folemnly, as you mull think of it, when you come to your final trial. Let this confideration lie down and rife with you : He that believeth and is baptised, f jail he faved; hut he that believeth not, (Jsall be damned. Labour after a lively impreffion of your incapacity to pro- duce this important grace in yourfelves. Keep up a conltant remembrance, xh^itfg/h and blood cannot reveal this to you: but our Father which is in heaven. Let the humbling thought bring you to God's foot ; and make you deeply fenfible, that you lie at his mercy, unable to help yourfelves, and unworthy of Di- vine relief. Let a difcovery of this your diflrefTed cafe quicken you to greater diligence mfteklng the influence of the blelTed Spirit, to 270 Jujlificamn ly Faith to work this Jcdth in you. Be importunate in prayer, and in all ways of duty, to have the good pleufure of God^s goodnejs^ and the ix>ork of faith with power wrought in your fouls. And labour to exercfe faith in Chrill. Though you cannot work this grace in yourftlves ; yet if ever you obtain it, you youi-felves mud ufe and exercife it. The principle is from God ; but the ad: muft be your own If God bring you to ex- ercife this grace, you mud be made willing in the day of his power, and a£l with your free confent. '^his is his commandment, the great command of the gofpel, that youfhould believe on the name of his Son Jcfus Chrifl. It is therefore your duty to be- lieve, and by confequence to labour to believe in Chrifl : And if God gives you the grace to do fo, it will be by quickening and ftrengthening you in the way of your prayers and your endeavours. Labour therefore to comply with the- gracious offer and call of the gofpel, to fee your perifhing condition without Chrill, and to realize his ability and readinefs to help and fave you. Contemplate his infinite excellencies and com- plete fufficiency for you ; and endeavour (looking to God for his gracious afllilance) to choofe Chrift for your Saviour and portion, to prefer an intereft in him above all the world, to rely upon him as the Author of your eternal falvation, and to plead his righteoufnefs before God as your only claim to mer- cy. In a word, Endeavour to accept him upon his own terms: And be earneil with God in your continual fupplications, for grace to help you, that you may indeed receive Chrifl Jefus the Lord, and walk in him. Though y6u are without fir ength, yet through Chrifl flrengthenhig you, you can do all things : And you Ihould atierr.pt, in his llrength, to do what otherwife you are utterly infufficient for. Use III. Let all be exhorted to utmoft care and caution, that they be not deceived in this momentous affair ; and that they do not take up with ^falje and counterfeit faith, which will ifliie in a fatal and eternal difappointment of all their ex- pe£i;atioi;s — Multitudes have been, and we may be deceived ; and it is impoflible to imagine the confufion that will cover us if we are too late convinced of our miitake, and afhamed of Our hope. See that you evidence to yourfelves the fincerity of you faith^ In Christ'^ Righteoufn^fs. 271 faith^ hy an earneft delire after Chrift for your portion, and by the higheft efteem for him. If you have a true faith, you will have the Lord Jefus Chrift reprefented to you as the chief often thoufand, altogther lovely ; and will certainly value him accordingly. Hence it is faid, unto you that heheve, Chrijl is precious, i Pet. ii. 7. Evidence the fincerity oi y onr faith, hj an univerfal hatred oijin ; and by an earneft, conftant endeavour after the viBory over all your lujls, without any referve. We are told, that faith purifies theheart, (Ads xv. 9.) And that whofoever is born of God, doth not co?n?nitJin ; for his feed remaincth in him : and he cannot fn ; hecaufe he is born of God, i John iii. 9. Evidence the truth of yont faith, by a life of univerfal holu nefs } by a careful, conftant endeavour after conformity to the whole revealed v/ill of God ; by purity of heart and hands. Walk in all the ways of God and godlinefs, in all the duties of religion, and in all the duties of each relation which God has placed you in ; and endeavour to approve yourfelves to a pure and holy God, in the difcharge of them all. You may de- pend upon it, that no other evidence of fincerity without this^ can ftand you in ftead. Refolve then, as he (Jam. ii. 18.) I ivilljhew my faith by my works. Evidence the truth oi yonv faith, by having your afFec- tions weaned from the world ; and \>y fee king the things which are above, where Chri/l Jefus fits at the right hand of God. If you are true believers, you look not at the things that are feen and temporal : but at thofe which are unfeen and eternal. You are looking upon all the affairs of time, but as trifling and vain, compared to the concerns of a future and everlafting world. For this is the viBory that overcometh the world, even our faith, i John v. ^.— Faith worketh by love ; not to the v/orld, or the things of it ; but to God, and the things of God. Love not the world therefore, or the things of the world : For if ye love the world, the love of the Father is not in you. Finally, Evidence the fincerity of your faith, by an hahi- tadl fubjeSiion of foul to the Lord Jefus Chrift, and fervent ap- plications unto him, to work ia and for you the good pleafure of 272 'jujlificatlon hy FaiTH of his will. Commit the whole concern of your falvation to liim. Look to him in a waj of conftant, earnell prayer and aftive diligence, for all fupplies of grace. Whatever dark- nefs, whatever deadnefs, whatever afflictions, or temptations you may meet with, ftill repair to him, that you may obtain mercy, and find grace to help inn time of need, that ojhisfulnefs yon viciy receive even grace for grace. You cannot truft too little toyourfeves ; nor too much to him, in the way of duty. Refolve therefore, conflantly to come, empty and felf-infufficient, to liim ; xivA open your ?)!outh ivide, that he 7nayfulit. If you thus believe in hlni, yonjhall never be confounded. I conclude Ivith thofe words of the cpollle, r John iii. 21, — 24. *' Belo- ** ved, if our heart condemn us not, then have we coniidencc ** towards God. And whatfoever we aik, we receive of him, " becaufe we keep his commandments, and do thofe things *' that are pleafing in his fight. And this is his command- *' ment, that wo. fhould believe on the name of his Son Jefiis *' Chrift, and love one another, as he gave us commandment, " And he that keepetli his commandments, dwelleth in him, " and he in him : and hereby we know that he abideth in us^ " by the Spirit which he hath given us." A D I S.^ DISCOURSE O N PERSEVERANCE, Romans viii. 30. — — Whom he jujiified^ them he alfo glorified. THIS brief claufe is the laft link of that golden chain, which extends from everlafting to everlafting, and con- hedts a paft and future eternitj. It takes its rife in God's foreknowledge and eternal purpofe of grace to the ele6l ; and reaches through their vocation and jufiification on earth, unto their eternal glorification in heaven. It fhews us the inviola- ble connexion between the decree of God, and the progreffive execution of it, in our prefent preparation for, and final ad- mittance to everlafting glory. And as we are here afTured, that the counfil of the Lord fimllfiand, firm as his own being, and without any variation or fhadow of turning ; fo we are equally alTured, that where God's eternal counfel is manifeft- ed in our effeftual calling and juftification, by confequence our eternal falvation is alfo manifeft and certain- The perfeverance of the faints, through faith unto falvation, is here founded up- on the fame immutable certainty with the purpofe and decree of God. As all whom he did predefiinate^ fhall be certainly called ; not only by the outward invitations of the gofpel, but by the inward powerful influences of thebleffed Spirit, where- by they Ihall be brought to a hearty compliance with gofpel- M m offers : 274 "^"/^^ certainty of offers : fo they whom he thus callcth^ he as ctx thinly jujii fie tlr through Chrift's righteoufnefs imputed to them, and received bj faith : And being thus juji'ified, they fhall, with the fame certainty, be alfo glorified. But that I may fct the text in a more clear and diflinft view, I fhall coniider, Firjly What we are here to underfland by our being juj- tified. Secondly ^ How it appears, that all who are juflilied, {bail be alfo glorified. Finally^ Make fome pradlical improvement. I. I SH.ALL premife fome hints on the article oifuflificatiori. — And I would here obferve. That, having already in a former difcourfe particularly confidered both the price and the means of our reconciliation to God and acceptance with him, I am now only to fet in view the nature of this precious benefit, as perfonally received : And it may be fummarily reprefented in the following defcription, ** Juftificatioii is the gracious fentence of God, whereby a *' Unner is, on account of Chrift's fatisfailion, at or upon his *' believing, afiually acquitted from guilt and condemnatioio^ *' accepted as righteous iu the light of God, and thereby iuti- '' tied to eternal life." I conHdex juflification as a grzc'ious fentence of Cod : And fo the apoftle confiders it in the 33d verfe of our context, W/jo fljall lay any thing to the charge of God''s eleB ?■ It is God that juflifieih. — Juflification is a forenfic term; and lignifies the fentence of a judge, whereby an accufcd or condemcd perfon is difcharged from the imputation of guilt, or the inflidion of punilLment ; and whereby he is pronounced juft, and accepted as fuch. — Thus, in the prefent cafe, the perfon juftified has a gracious fentence palled upon him in a judiciary way. The great Law-giver and Judge of the world pronounces his abfo- lution, and acknowledges him to be in his favour and friend- fhip, accepted as righteous in the court of heaven. — Sanguifi- cation 'dvAjifliflcation are carefully to be diftinguiilied. That is a qualiiatfjc. this a relative chanp^e : That is a chanG;e of our jnoral flate, nature and difpoiition j but this a change of our ^he Saints perjciserance. 275 otir coz'r;w«if-ftate, /«zy-condition and charafter, in reference to God : That is an incomplete change, defe£live as to the de- gree at prefent ; but this a full ai)d pcrfeB one: That is a change by the operation of the Holy Spirit, within us ; this by the declaration of the fovereign Judge, without -ns. — Juili- iication is alfo to be diflinguiflied from the approving fentence of our ov/n confcience. For confcier.ce mifguided, maj acquit, when God condemns : The inan maj vote himfelf rich ajzd increafed with goods, and in need of nothing, whom jet this fu- preme Judge pronounces wretched mid mijerable, mid poor and Mind and naked. So, on the other hand, confcience maj condemn, when God acquits. The man may walh in darhiefs and fee no light, whom yet this fupreme Judge invites to irnf in the name of the Lord, and to flay himfelf upon his God. The juf- tifying fentence then is that of God, and not of confcience. It is God, that juflifeth : Herein following his own revealed will, the external rule of juftification, and not always accom- panying it with the internal teftimony of his Spirit in our confcience. The Divine fentence may be a61:ually pronoun- ced, and yet pot fenfibly perceived by the foul on which it is pafled. I give the fubje£t of this gracious benefit the denomination of ^fnner; becaufe I would ke^p it in mind, that juftification -is an a6t of God's free fovereign grace towards lapfed guilty unworthy creatures ; that not according to works of righteotf- nefs, which we hanje done, hut according to his mercy he faiieth us ; that although we are juftified in the way of believing, yet even our faith is not fo much as in part ^OjUr juftifying righ- teoufnefs ; that although the fentence of juflification does, in order of nature, follow our union to Chrifl by faith, yet it is an inflantaneous benefit, and no interval of time pafTes betv/een the one and the other. — When the Spirit of grace comes to work in us faith, the means of our receiving Chrift's righteouf- nefs to juflify us, he finds us in oiirfns, dead in trefpafTes, as well as dead in law. Hence though in one place God is de- fcribed as the jujlfer of him which helieveth in fefus (Rom. iii. 26.); yet in another he is fpokenof in that language, Him that jufifeih the ungodly, (Rom. iv. 5.) Not tliat he leaves us un^dly, although he find us fo: For ^odipiirifcs our hearts hy faith J at the fame time that he jvfiifcs us through faith. M m 2 And I"] 6 The Certainty of And indeed faith is in its nature a fandlifjing principle ; it is itfelf a branch of the new creature, and is influential into pro- greffive fan6lification. However, in the firft a£l of faith we confider ourfelves as co-n.dcxan.Qdi finners, zndjiee for refuge, to lay hold upon the hope fet before us ; looking unto fefus, we re- ceive the atonement, for our pardon and juftification ; whence it is calledy^zV^ in his blood, Rom. iii. 25. And then faith ope- rates as a principle of fandlification, works hy love, and excites a care to purify our fouls, in obeying the truth through the Spirit. — But further, in a large fenfe, even the renewed believer may be called "Sifiiner; he is fo in the eye of the law, as coming in- finitely fhort of its juft demands, in his perfonal qualifications and performances : but although in himfelf a finner, yet at the inftant of converlion being vitally united to Chrifi, and abfol- ved from the curfe and penalty of the law, there is thencefor- ward no condemnation unto hi7?i. — And then I characterize him a linner, becaufe the very idea of pardon, and of the juftifica- tion we are upon, fpeaks the propriety of fo defcribing him. For although a believer may in fome fenfe be faid to be juf- tified hy works, as they are evidences for him, and plead in his vindication, againft the charge of hypocrify, upon his tri- als as a gofpel-profelTor ; yet, in the cafe before us, as Handing at the bar of the law, he is not jiftifed by works, but hy grace ; although a criminal in the view of juftice, he has, by an a£t of fovereign grace, \{\sfins covered, and righteoifnefs without works imputed to him. By our being jultified on account of Chn^^s fatis/aSlion, at or upon our believing, is to be underltood, that we are pardon- ed and accepted with God through the righteoifnefs of Chrifi imputed to us, and reckoned ours in the conflrudion of re- deeming mercy, upon our receiving Chrifi by faith ; and not before. Hence it is faid in our context. Whom he called, them he alfo jifiified. And hence the righteoufnefs of God is faid to be revealed from faith to faith, (Rom. i. 17.) Our firii^ a£tu- a] participation in the righteoufnefs of Chrift, is upon the Spirit's firlt working faith in us, and thereby uniting us to Chrifi in our efledlual calling : The continued application of it, and renewed benefit by it, is upon the continued exiflence and renewed exercife of the fame faith. And tlius the jvfl fhall live hy faith ; that is, they are in a fiate of life and peace with The Saints Perfeverance. 277 with God, from their union to Chrift bj faith : He that hath the Son hath life. The jnjiication of life commences with their being made partakers of Chrifl ; and Chrifi dwells in their heart hy faith. It is through faith, that they are interefted in the benefits of his redemption ; and they are kept by the power of God through faith unto falvation. All pretences therefore to eternal juftification are fupperfeded, as unfcriptural and unreafonable.— The believers juftification, it is true, was de- termined in God's eternal counfel, and in the covenant of re- demption ; and fo likewife was his fan<3;ification and his future glory. But will any pretend, that we were fanftified or glo- rified from all eternity ? Neither can they, with any better ihew of reafon, pretend to an eternal juftification, Thefe all ftand on the fame foot, as to the decree of God, and the pro- mife in Chrifl; ; and may be faid in their caufes to be eternal, though neither of them fo in themfelves ; but are events that fall within the conipafs of time, as to their a£lual acccomplifli- ment. That juftification imports a real event in time, co-* ming to pafs at or upon believing, and not before, is evident from thofe fcriptures, which fpeak of it as a future confe-. quence : By his knowledge shall my righteous Servant juftify many. — By the obedience of one shall many be made righteous, — That righteoufnefs might BE imputed unto them alfo, — All that hold mankind to be children of wrath by nature^ do con- fefs fuch an imputation of fin in time, as is utterly inconfiftent with juftification from eternity. If the curfe of the law be a real thing, gnd not imaginary, then the juftification that re- verfes and removes it, muft be what takes place in time, and muft be acknowledged a tranfa<3:ioa in time, as real as the con- demnation it ftands in oppofition to. In ftiort, the eleft, as well as others, before their vital union to Chrift by faith, are in aftate of adual condemnation ; and therefore, while fo, moft certainly cannftt be in a ftate of actual juftification. It is, without any diftinclion ofperfons, always true, that "He who belie veth ** not, is condemned already ; becaufe he hath not believed in *' the name of the only begotten Son of God," John iii. 18. — ■ But in believing, the foul paffes from death to life, by virtue of a perfed: righteoufnefs revealed and applied to him, which lie aftually had not before his believing. Man believeth unto righteoufnefs (Rom. x. 10.), unto the obtaining and poffeiSng of S'jS '7'he Certainty of of it. Faitji is the means of receiving the gift nf right eoufnefs. No unbeliever is in the poiTeffion and enjoyment of it, A man is perfonally juftified no otherwife than bj Chrifl and his righteoufnefs applied. Our jiftificct 1071 is confidered as an acquittance ^vom guilt and condemnation. — Not that the juflified perfon is free from re- maining fin and imperfection. For, in riany things we all of- fend. And f we fay that we have no fin, wc deceive our/elvex, and the truth is not in us. But though the believer has con- tra£led guilt enough, to feparate him from the favour of God for ever; yet the atonement that Chrifl has made for him, is a fuiFicient fatisfafticn to the demands of juHice. Though in his higheft attainments, he is chargeable with renewed and re- peated ofTences againil God, he will yet he faved to the utter- ■mofl, feeing Chri/l ever lives to viake interceffionfor him. This therefore is his comfortable and happy flate, being juflified hy faith he hath peace with Cod, (F^cm. v. I.) Chrift's rightecuf- nefs being imputed to the believer, hence his fins, how great and aggravated foever, will no more be imputed to him unto condemnation. Juftice is fatlsfied, and the law fulfilled by the Redeemer. The believer's guilt is therefore finally taken a- xvay ; and he freed from all obligation to punifhm.ent for ever. Nor is it a micre conditional abfoloution, but an a£tual dif- charge ; putting him not merely into a flate of falvability, but of prefent and everlafting fafety. This is the cafe of them, whoje iniquities are forgiven, and whofe fns are cover- ed: unto whom the Lord will not impute fin, Rom. iv. Cur jufifcation does likev.'lfe imply an acceptance of our perfons, as perfeftly righteous in the fight of God. Though God knows, that numberlefs fpots and blemiflies cleave to the brightell performances, that the beft of the children of men are capable of in this life ; and that their very tears want -waftilng in the blood of Chrifl : yet the believer's faith inte- refts him in all that Chrifl has done and fufTered for him ; and clothes him in that white raiment, which covers all his fins, that the fam.e cfhis nahednefs doth not appezr. — His inhe- rent perfonal righteoufnefs is full of flaws and imperfcftions ; but his Surety's righteoufnefs, which he hath received by faith, is abfolutely pcrfe6l and complete. This being f^ • imputed '^he Sain'TS Fcrje^o trance. 279 imputed to him^ he is accepted by God on this account ^ and in this his jullifying righteoufnefs, the pure eyes of Divine juftice can fee no defedl. For Chri/t is the end of the law for righteoufnefs, to e-vsry one that helieveth, Roiu. x. 4. Hence fuch are faid to be made accepted in the beloved, Eph.. i.e. fujlif cation niufl be alfo confidered as including a title to everlafting life, a full right to the whole of falvation, with e-^ eternal glory. — Being nowjiflified by his blood, ?nuch 7norefoall we he favedfrom wrath thro'' him, Pvom. v. 9. — and v. 2 1. "That as fn hath reigned unto death, evenfo might grace reign through righteoufnefs unto eternal life, by fefus Chrif our Lord. This is moil undoubted, that thefe mull either be heirs of eternal life, or heirs of eternal deftruclion. But how can the latter be fuppofed of tliofe who are interefted in Chrift, reconciled to God, and favourites of Heaven ? Can it be fuppofed,, that thofe whom Chrifl has purchafed with his blood, thofe to whom he has applied the merits of his crofs and bene- fits of his redemption, lliall fall iliort of the purchafed pof- feffion? Are they drawn to Chrill by the powerful influ- ences of the .divine Grace? Are they united to him by a lively faith? Are they accepted of God, as his. children and friends ? Are they dear to him; and does he tender them as the apple of his eye ?■ Are they renewed in the fpirit of their minds ; and made meet for the inheritance of the fai-nts in light? And fliall any fuch, after all, fpend a dreadful eternity in a- mazing anguilli and horror, among devils and damned fpirits ? How monllroufly inconfiftent is the fuppolltion, and how con- tradidlory to the whole tenor of the gofpel ! John v. 24. " Ve- •' rily, verily I fay unto you, he that hearcth my word, and " belie veth on him that fent me, hath everlalling life, and *' fhall not come into condemnation ; but is palTed from death *' unto life." — Juilification is a final and perfe£l abfolution from fin and the curfe ; and invefts us with an actual and com- plete right to pofitive happinefs for ever. Hence the pardon- ed man is pronounced the blejfed man, Rom. iv. 6. " Even as " David alfo defcribeth the blefiednefs of the man unto whom *' God iraputeth righteoufnefs v^ichouj; vv'orks." — Who& is wife, will obferve and underfland thefe thinffs. Now, if any lliould furmife and objeft, That true believers 28o 'Jhe Certainty of rti2.yfall away from grace, difiblve their union to Chrift, lofe their near relation to God, and provoke him to call them off for their apoflafj; our text aflures us of the contrary. For •vohom he juftified, them he aljo glorified, — This brings me to the other thing propofed to confideration. II. Houo it appears, that all ivho are juftified, Jhall be alfo glorified. And here let it be remarked, I. This appears from the immutability of God's eternal counfel. — We read, 'The foundation of God fiandeth fare, having this fealj The Lord ktioweth them thdt are his, (2 Tim. ii. 19 ) If God has chofen them to eternal life, his counfel fiyallji and ; and he will do all his pleafure. If he has not chofen them to eternal life, how came thej by the qualifications for it? Are not thefe the fruits and confequences of ele£l;ing love? " Whom ** he did predeftinate, them he alfo called ; and whom he call- ** ed, them he alfo juftified. — He hath chofen us in Chrift,' *' that we fhould be holy. — He hath chofen us to falvation, ** through fandlification of the Spirit, and belief of the truth." Now, if he has predetermined thefe qualifications as the means of falvation, if he has conne£ted the means and the end toge- ther in his eternal purpofe, as the fcripture aflures us that he has, it then follows, that all thofe whom he has jufiified, them he will alfo glorify: there muft otherwife be a change of pur- pofe in God, which were blafphemy to fuppofe. If any man apofiatife, and fall out of a juftified ftate, it muft^ be either becaufe fome do in time come to Chrifi, whom the Father had not given him in his eternal counfel ; or becaufe he had eternally given fome to Chrift, and determined that they fliould come to him, who ihall neverthelefs be left to fall aiiiay and finally mifcarry. Not the former. For all that the Father hath given' unto Chrifi, ftjall come to him, and none but they, (John vi. 37.) The eleBion obtain this grace, and the refi are blinded, (Rom. xi. 7.) How can any man come unto the Son, unlefs it be gi- ven him of the Father ? And how can this be given him in time, if God did not eternally determine to give it him, with- out a change of purpofe and counfel in God ? Not the latter. For him that cometh unto Chrifi, he will in no wife cafi out^ (John vi. 37.) He that believeth in himffhall 2 not The Saints Fer-fevefance 2§i kot p?rijh ; hut havs everlajllng life, (John iii. 1 6.) This is the Father- s will, that of all which he hath given to Chrijl, he Jhould lofe nothing ; butjhould raife it up again at the Iciji day, John vi. !,<). Let us confider this argument in one view ; and fee whether it can admit of any anfwer, without a flat contradi£lion botk to the fcriptures, and to the nature of things. If no man can come to Chrift, unlefs he were given to him in God's eternal counfel; if all that were given to Chrift in God's eternal coun- fel, fiiall come to him ; if none that do come, fhall be call out or loft, but all be raifed up to falvation at the laft day ; then furely all that are jujlified Jhall be glorified^ which Was the thing to be proved". I might a:dd' to this, that we are exhorted (2 Pet. i. 10.), to make our eleBion Jure. Which muft intend, that we make it fare to ourfelves, or make ourfelves fure of it : for as to the decree of God, or the final event, thefe are in themfelves as fure already as they can be made. We can contribute nothing to the immutability of the Divine counfel or certainty of the future iffue. — This exhortation does therefore fuppofe, that an inward confcioufnefs and afliirance of Our eledion is attainable in this life : it would otherwife be unreafohable and impertinent to ptefs it upon us. And if there be a cer- tainty of our deBion attainable, it muft neceiTarily follow, that all true believers iliall certainly perfevere to the end. For how can I be fure of my eleBion by any poffible qualification, iSvajfahdtion be not with the fame certainty conne£led to fuch qualification, as it is to the eternal decree of God ? — I may be fure, that I am now interefted in Chrift by a lively faith ; but I cannot be fure, that I am chdjen to eternal falvation, or fliail ever obtain it, but from a certainty of my perfeverance in my pirefent ftate of fafety. — This argument may be thus fummed, lip. All that are eleBed, ftiall certainly htfaved ; and all that have a true Jaith in Jefus Chrift are certainly eleBed: for by this only we can make our eleBion fure. From hence the con- clufion is neceffary, that all who have a true Jaith in Jefus Chrift, ftiall be kept by the power of God, to falvation. Or, in 6ther words, that the faints ftiall perfevere in grace ; and all whom Gad hath jufifedf he will alfo finally glorify. ~ - Nn 2. This 282 "Tfje Certainty of 2. This appears alfo from th.& fufficiency of Chrift's redemp'' tion, for the recovery and happinefs of all to whom it is applied. Our bleffed Redeemer has not only procured for believers the pardon of their fins, and a reconciliation unto God ; but he has alfo purchafed for them a title to God's favour here, and to eternal happinefs hereafter. Whence heaven is called the believer's inheritance, and his purchafed poffeffon, Eph. i. 14. — Now, if Chrift has purchafed this inheritance for the be- liever, and made over the title to him in his jifiification, who fhall deprive him of his own eftate, procured for him at fuch an infinite price ? Can it confifl: with xhcjiflice of God, to accept of a vicari- ous fatisfa£lion for all our fins, and in confequence of that to give us a difcharge from fin and guilt vaowx jufiification ; and yet to require />fr/o;?i7/ fatisfaftion from us, in our everlafting punifiimcnt ? Will he accept of the full price of our eternal inheritance from our Surety, and yet refufe us the pofTeflion ^ W^ill he give us a right to eternal life upon Chrift's account; and yet finally exclude us from it ? Our Lord alTures us, it cannot be — " My flieep hear my voice : and I give unto ** them eternal life ; and they fhall never periih : neither *' Ihall any pluck them out of my hand," John. x. 27, 28. Can it confift vi^ith the goodnefs of God, to beftow an inte- reft in Chrift upon the believer ; and yet to withhold from him the glorious benefits of his redemption ? The apoftle affures us, it cannot be — *' He that fpared not his own Son ; but free- '* ly delivered him up for us all, how fliall he not with him al- " fo freely give us all things ?" Rom. viii. 32. It flioiild be here remembered, that our Lord Jefus Chrift has purchafed the ?nec:ns, as well as the etid, for all that believe in him : not only eternal life, but alfo continued fupplies of re- newing grace, whereby they fliall be made meet for it. This is certainly purchafed for foj7ie believers. Whence do they elfe obtain perfevering grace, if not from this fountain ? And if for fome believers, why not for all? Unlefs the faith of fome gives them but a partial intereft in Chrift's redemption. — It cannot be doubted, but that fome believers do in fadk perfevere, through grace and ftrcngth received from the Lord Jefus Chriil. Nor can it be doubted, but that Chrift has purchafed that grace -and ftrength for them, which he beftows upon f jTZftf Saints Ferfeverance. 283 upon them. Now, every juftifiedperfon is either interefted in all the redemption purchafed by Chrift ; or only in part of it. — If anj are interefted but in part of it, they are but partly juftified, which is too great an abfurdity to be fuppofed. — If they are interefted in all the redemption of Chrift, upon their believing in him, they partake of all the fpiritual bleiTmgs, that any others are entitled to ; and confequently ^^r/^-ofr^ to eternal falvation. And thus the cafe is accordingly reprefented in the fcrip- tures. Eph. v. 25, 26, 27. " Chrift alfo loved the Church, " and gave himfelf for it, that he might fan£lify and cleanfe *' it, that he might prefent it to himfelf a glorious Church, not *' having fpot or wrinkle or any fuch thing ; but that it '* Ihould be holy and without blemiih " — Tit. ii. 14. " Who *' gave himfelf for us, that he might redeem us from all iniqui- ** ty ; and purify to himfelf a peculiar people, zealous of good *' works." — Heb.x. 14, "For by one offering he hath perfected ** for ever, them that are fandified." By which texts and many others that might be cited, it appears, that Chrift has purchafed fan£lifying and perfevering grace for believers. From whence they may confidently draw this comfortable conclufion, that they are " begotten again to a lively hope, " by the refurre£lion of Jefus Chrift from the dead, to an in- '' heritance incorruptible and undefiled, that fadeth not away, ** referved in heaven for them, who are kept by the power *■* of God, through faith unto falvation," i Pet. i. 3, 4, 5, 3. This is likev/ife evident from the tenor oi the. gofpel-co- tenant. As the Lord Jefus Chrift has purchafed perfevering grace for believers ; fo God hath, in a way of covenant, obliged himfelf to beftow it upon all fuch. 2 Sam. xxiii. 5. " Al- *' though my houfe be not fo with God ; yet he hath mada '• with me an everlafting covenant, ordered in all things and " fure," — Ifai. Iv. 3. "I will make an everlafting covenant, " with you, even the fure mercies of David." — Ifa. Ixi. 8. "I " will diretl their work in truth ; and I will make an ever- " lafting covenant with them." — Jer. xxxii. 40. " And I will ** make an everlafting covenant with them, that I v/ill not ■■ turn away from them, to do them good : but I will put my N n 2 *' fear 284 ^^ Certainty of " fear into their hearts, that they fhall not depart from me."— • Ezek. xxxvii. 26, 27. " Moreover, I will make a covenant of ** peace with them, it fhall be an everlafting covenant — Yea, ** I will be their God ; and they (hall be my people." — Heb. viii. 10, " For this is the covenant that I will make with the ** houfe of Ifrael, after thofe days, faith the Lord, I will put my *' laws into their minds, and write them in their hearts ; and *' I will be unto them a God, and they fhall be to me a peo- " pie." — By thefe cited fcriptures, we fee the tenor of the co- venant of grace. It is a covencmt everlajling and Jure ; a co- venant, that he will not turn away from them to do them good, that he will put his fear i?i their hearts, that he will put his laws in their minds, and write them m their hearts ; and (what is full to the piirpofe) a covenant, that they f:aU not depart jrom Jpim, And, agreeable to the tenor of this covenant, we have re^ peated affurances in fcriptux-e, that believers actually Itall be breferved through all difficulties, dangers, and temptations, to the heavenly kingdom. Thus, Pfal. xxxvii. 28. "For the *' Lord loveth judgment; and forfaketh not his faints; they are '* preferved for ever." — John ir. 14. " Whofoever drinketh *' of the water that I ihall give him, fhall never thirfl ; but " the water that I fhall give him, fliall be in him a well of *' water, fpringing up into everlafting life." — Mat. xviii. 14. ** Even fo it is not the will of your Father which is in hea- '' ven,that one of thefe little ones fliould periih." — Rom. viii. 35, -^Z, 39. " Who fhall feparate us from the love of Chrifl? " fhall tribulation, or diflrefs, or perfecution, or famine, or " nakednefs, or peril, orfword? — lam pcrfu^ided, that nei- *' ther death, nor life, nor angels, nor principalities, nor pow- '* ers, nor things prefent, nor things to come, nor height nor " depth, nor any other creature, fliall be able to feparate us " from tlie love of God, which is in Chrifl Jefus our Lord." — E.om. xi. 29. " For the gifts and calling of God are without " repentance." — i Cor. i. P, 9. " Who fhall confirm you to the " end, that ye may be blamelefs in the day of the Lord Jefus ** Chrifl. God is faithful, by whom ye were called unto the ** fellovvlhip of his Son Jefus Chrifl our Lord." — 1 ThelT. iii. ;r. " But the Lord is faithful, who fliall fla.blifli you and ** keep you from evil.'' — 2 John 2. " For the truth's fake which " dwelleth The Saints Perfeverance. 285 ." dwelleth in us, and fhall be with us for ever."— From thefe, and multitudes of fuch like fcriptures, it is moft apparent, that God has bj covenant, bj his immutable promile, and the gra- cious encouragements of his word, fecured the confirmation, eftablifliment, and ^n^l perfeverance of true believers. And is he not ** faithful that has promifed ? Will he not ** guide them by his counfel ; and afterward bring them to •** glory? Will he not llrengthen them? Will he not help " them ? Yea, he will uphold them by the right hand of his " righteoufnefs."— Believers may certainly and fafely depend upon the faithfulnefs of God; for his pro?m/es are all yea^ and all amen in Chrijl. They may depend upon it, that their " whole fpirit, and foul, and body fiiall be prefer ved blame- " lefs, unto the coming of our Lord Jefus Chriil: for faithful ^* is he that calleth them, who alfo will do it," I ThefT. v. 2:;, 24. Verily if his covenant be not with day and night, if he hath not appointed the ordinances of heaven, then will he al- ter the word that is gone out of his mouth, and fuffcr his faithfulnefs to fail, in regard to the covenant of grace and pro- jnife of eternal falvation to believers. 4. The perfeverance of the faints is likewife evident and certain from the intercejjion of Chrijl. We are told, Heb. vii. 25. that ^^ Chriil is able to fave to " the uttermoft, all them that come to God by him, feeing he " ever liveth to make interceffion for them." And, i John iii. I. " If any man fin, v/e have an advocate with the Fa- ** ther, Jefus Chrift the righteous." And, may we not from this comforting confideration, make the fame challenge as the apoftle does? Rom. viii. 34. " Who is he that condemneth? ^' It is Chrift that died; yea, rather that is rifen again, who *' is even at the right hand of God, who alfo maketh inter- " ceffion for us." By the intercejjion of Chrift for believers (I think) is uni- tedly and univerfally underftood, his pleading the merits of his blood, and applying the benefits of his redemption, for the increafing or renewing their graces, for the renewing their pardon and juftification, and for their final confirmation and e- llablifliment. It is his appedrifjg in the prefence of God for them^ his pleading the caufes of their fouls in the court of Heaven, s86 ^he Saints perjeverance. Heaven, reprefenting their perfons before the fapreme Judge and Governor of the world, making reconciliation for their fins bj a new application of his facrifice, and perfuming their perfons and fervices bj the incenfe of his merits. It is his praying the Father, and therebj procuring for them, that they receive of his fulnefs, even grace for grace, and be carried from firength to llrength, through all thz oppofition they meet with from their own hearts, from Satan, or from the world, until they ^xe prefented without fpot,faultkfs and unrebukable , before the throne of their Judge, with exceeding joy. Now this inter cejjlon of Ghrift, is either promifed to every jullified perfon, as fuch; or but to fome true believers, in dif- tinftion from others. — If the latter, then fome jullified perfons muft have qualifications of their own to recommend them to the interceffion of Chrift, which others want. There rjiuft be fomething that diftinguiflies their cafe ; and makes this infi- nite difference between them and others. An intereft in the benefits of Chrift's redemption, it cannot be : for thefe every jullified perfon equally partake of. It muil therefore be fome- thing of their own ; and confequently, they mull be partners ■with Chrift in the merit of their falvation ; and they mull have fomething to boall of, which others have not. But this is oppofite to the whole fchcme of our falvation by Chrill ; and therefore abfurd.— If, on the contrary, thp interceffion of Chrill is promifed to every jullified perfon, then every one that isjuftified^Jhall be alfo glorified: for Chrill's interceffion is always effectual. — If we are interefted in Chrill by faith, we are interefted in a whole Chrill, and all his benefits. If we are interefted in all the benefits of Chrift's redemption, we are intere^ed in his interceffion, which is one of them'; and if fo, we may fafely conclude, that he will " fave to the utter- *■ moft, feeing he ever lives to make interceffion for us.'' 5. This is alfo evident from the Jlate of peace zuAfafetyj which the fcriptures every where declare believers to be in. Thus we read, "* Therefore being juftified by faith, we " have peace with Cod through our Lord Jefus Chrift. ** By whom alfo we have accefs into this grace, wherein we ** ftand; and rejoice in hope of the glory of God. For if " when '^he Saints Perjeveraricn. 487 " when we were enemies, we were reconciled to God by the ** death of his Son, much more being reconciled, we fhall be " faved by his life. And not only fo; but v/e joy iji God *' through our Lord Jefus Chrift, by whom we have received *' the atonement," Rom. v. x, 2, 10, i r. — " Now the God of *' peace fill you with all joy and peace in believing," Rom. XV. 13. — " Our confolation alfo aboundeth by Jefus Chriit," 2 Cor. i. 5. — " And the peace of God, which paffeth all under- *' {landing, iliall keep your hearts and minds, through Chriit "Jefus," Phil. iv. 7. Now let it be conlidercd. What joy and peace caii the be- liever poffibly obtain, or entertain, from the cleareft evidences of hisy/^i)?<:^?/o;^, if he has no promife tc» reft upon, that he Ihall continue in hia prefent happy ftate ; and has confequently before him a dark and diftrefling profpeO: of final apoftafy, and eternal perdition, as poffible to happen to him, and as certain in cafe a merciful God do not uphold him by his fres Spirit I — If it be anfwered, That he may find peace and com- fort from the fupporting hope, that in a way of diligent duty he fhall from time to time obtain neio fupplies of grace j and be finally eftablilhed in the poffeffion of his inheritance : I would enquire, sNti.-aX foundation he has for fuch a fupporting hope, as will afford him joy and peace in believing ? Can he found it upon his own good frames, and prefent pur- pofes, or refolutions? This were to fet his foot upon a quick- fand — He that' trujhth in his own heart is a fooL Alas ! he knows by experience, that his heart is deceitful ahove all things^ and defperately wicked. He knows, that he has an alluring world, a tempting devil, and the contagious examples and en- ticements of wicked men to deal v>7ith: and if that be all his cncouragcmet, the probability is every way againft him; there is a much greater profpeft of his final apoftafy, than of his per- feverance. This therefore can afford him no peace. He can- not rejoice in this gloomy and difmaying view of his cafe.— Where then can he found his hope? Can he found it upon xho. grace of God, as being fufficient for him? This would indeed afford him peace and comfort, if he had any promife to build upon. But alas ! according to the opinion I am oppofing, his prefent faith gives him no fecurity of future grace. God has not promifed (and therefore the be- liever 2S8 Ihe Certainty of liever cannot conclude), that he fliall not yet be left to a hsrd" heart and a reprobate mind, to final fecuritj and impenitence. All his expectations of future fupplies of grace may (for ought he knows) be vain prefumption. And what joy or confolation can flow from thence ? What peace can he find in heliemng^ when he has no encouragement, but what belongs to the un- believer as much as to him? Perhaps it will be pretended,- that this ho'pe, from which he fhould derive his comfort, may be founded upon his fincere en- deavours to live to God, to exercife the graces, and to difcharge the duties of the Chriftian life. — But I muft yet enquire, what he has to depend upon for maintaining the exercife of this pre-*' tended fincerity? He may imagine himfelf fincere to-day; and yet, under the prevalence of temptations or corruptions, prove a hypocrite to-morrow; and,- in that cafe, what would become of his hope and peace? Or what would become of them for e- ver, if he Ihould die in fuch a llate I Should it be even fuppofed, that the common grace, which is generally communicated to fuch as live under gofpel-light and advantages, were fufficient to fupport this hope; yet this conceffion would nothing affect the prefent argument. For Iiow does that hope flow from faith in Chrill, which is com- mon to the unbeliever? How is that peace the confequcnce of Our juflification^ which is common to the Chriftlefs finner, as well as to them that are in Chrill? In fine. How can the believer have the peace of God which" -pajfeth all tmder /landing, to keep his mind and heart, without a well-grounded hope of eternal falvation ? How can he have fuch a hope, without any fecurity of his continuance in a Hate of fafety, either from his own qualifications, or from a Divine promife? Indeed,^ how can he poffibly have any fuch fecurity,- while aftually always liable to a final apoftafy ? — It therefore appears to me, that, by this opinion, the believer muft be left comfortlefs ; and the fcriptures I have cited, with a great ma- ny others of the like kind, muft be wholly unintelligible. — But blefled be God, there be many, who, from happy experi- ence, can Jet to their Jeal, that God is true, from a lively hope, a hope that maketh not ajhamed; hecaufe the love of God isJJjed ahroad in their hearts^ by the Holy Ghojl vchich is given unto them, 2 It 'HTse Saints Pcr/everance, 28^ It may be objeBed againft the doftrine oi perfeverance^ That it is contrary tofa£i and experience. — Noah, David, Solomon, and Peter did fall from grace. And that we find, by our own obfervation, fome of the mofl flouriflaing profeffors, who for a time appeared very eminent Chriftians, have finally apofta- tifed. In anfwer to this, it muft be remembered. That it is not the prefent inquiry, what kind or degree of declen/ign from a life of vital piety, is confiftent with a juftified ftate; but whether any juftified perfon wiW finally apoftatife. Let it therefore be confidered, whether any of the inftances mentioned in the ob- je6lion, or any other that can be mentioned, will neceflarily produce this conclufion, that a man may fall finally away from a true lively faith in Jefus Ghrift, and from a ftate of favour with God, and fo perifti eternally. This miift be proved ; or the objection is nothing to the purpofe. — But I think theix is no inftance in the Bible, will fupport that coiiclufion. The inftances commonly brought by our adverfaries, are the falls of fuch believers, who are now glorified faints in heaven : and they are therefore exceedingly impertinent to the prefent pur- pofe. How does it appear, that true believers may finally a- poftatife, becaufe fome true believers have fallen into fin, who did not finally apoftatife ? — That the righteous may fall /even times, and rife again, is what T make no doubt of. But that the true believer may finally mifcarry, is what I could never fee proved from any inftance on fcripture-record. And as for the plea from our own ohfervation, it proves no- thing but the ihortnefs of our fight, and our incapacity to fearch mens hearts. Among the apoftles there was a Jadas ; who (though a devil) was not difcerned by his fellow-difciples, till Jiis open treafon proclaimed his hypocrify. And there will al- ways hcfoolifi) virgins (among the wife), who will never be diftinguiflied by their companions, till that mid-night cry is heard, Behold, the Bridegroom cometh. It may be likewife ohjeBed againft this do£lrine oiperfever- ra«cf. That it is contrary to fcripture: That there are many texts of fcripture, which fpeak of the righteous turning away from their righteoufnefs , and their finally falling from eminent attainments in religion. In anfwer to thisj my defigned brevity w^l not allow a dif- O o tin(^ 290 "I'be Certainty of tin£t confideration of the feveral texts quoted by our adverfa- ries to this purpofe. I fhall only in general obferve. That I know of no text in the Bible, which fuppofes a total and final apoflafy from a faving faith in Chrift, or from a juflified ftate. That men may fall from great attainments in moral righte- oufnefs, is frequently fuppofed \ and that fuch might have a- poftatifed from the profeffion of Chrillianity, who had obtain- ed the miraculous gifts of the Holy Ghoft, feems to be infinu- ated, Heb. vi. 4, 6. But as in this text there is no mention made of repentance towards God, or of a faving faith in the Lord Jefus Chrifr ; fo, I think, upon trial, it will be found, there is no text in the Bible, that gives the leaft hint of any man's to- tally and finally falling away from fuch attainments. I have already fliewn, that the contrary is afferted in the plainell and flrongeft terms ; not merely in fome few and doubt- ful, but in multitudes of clear plain and exprefs texts of fcripture. And as far any other paffages of a more dubious afpett, they ought to be fo interpreted, as that one place of fcripture fhould not be made to militate againft another. And in this cafe, the appeal may be made even to our adverfaries ihemfelves, whether the advantage is not every way on our fide of the queftion. Could they prove, that Chriftians may finally apoftatife from every attainmentT^or^ of juftifyingyij(//Z», it doth nothing affedt the cafe before us. Could they prove, that perfons of (liflinguilhing eminence in morality, as touching the righteouf- fiejs which is in the laWy blamelefs ; that fuch who boldly pro- fefs the truths of the gofpel, and confcientioufly attend all the external ordinances of the Chriftian difpenfation ; that fuch who have found great comfort and joy in their Chriftian pro- feffion, and have been zealous in the caufe of religion ; that fuch who could give all their goods to feed the poor, and could even have given their bodies to be burned, from their firm be- lief of the favour of God to them ; and that fuch who, with Balaam, Judas, and perhaps Demas, had the prophetic and mi- raculous gifts of the Holy Ghoft ; that perfons of this charac- ter may totally apoftatife to a life of wickednefs, herefy, and even atheifm, it would inake nothing againft the peifeverance of found believers ; for all thefe attainments may be fuppofed, .vithout the leaft degree of true juftifying faith. — And more than 'ithe Saints Per/ever anee ic,! than this amounts to, I do not find fo much as attempted by our adverfaries. If any fliould urge, in this cafe, the apoftle's care, /£/? w hen he had preached to others, he himjelf Jhould he a caji-away : I anfwer. No more can be fairly argued from it, than that they who aftually perfevere to eternal life, do obtain the end of their faith, the falvation of their fouls, in the way ofwatch- futnefs and holy diligence. — It does not prove, that the apdftle was arixidufly afraid, he fliould eventually be cafl away: but that he knew, he (as well as others) mull ufe the appointed means in order to prevent it, among which a fear of caution and circumfpeftion is one, and of the firfl importance. — Nor does it prove, that any true believer is liable to finally mif- carry: but that they who do obtain eternal life, mull and Ihall perfevere in the way and means, by which alone it Is to be obtained and hoped for. And this is the charadler of eve- ry true believer, that he doth perfevere to eternal life, in the way of holy vigilance, keeping his body in JuhjiBion^ lejl he Jhould he a caJi-away. But farther^ it is ohJeBed againU this do6lrine. That it opens a door to licentioufnefs , For (fay they) if once perfons can i- magine themfelves in a jullified Hate, they may give the reins to their lulls, and a loofe to their fenfual appetites j and yet, notwithllanding, entertain hopes of falvation. I anfwer. The objedlion is founded upon an ignorance of the nature and properties of a true juftifyingya^V^. A true faith purifies the heart, works by love, and overcomes the world. No man therefore can, upon good grounds, take the comforts of a jullified Hate ; but from a confcioufnefs of thefe fruits of faith, the purity of his heart, and fan6tity of his life. So that this do6lrine (whatever abufive application may be made of it) has no dire6l tendency to licentioufnefs. But it is fo far from this, that nothing is, or can be, fuch a conllant fource of real vigo- rous Chrillianity and vital piety, as the manifeftations of the Ibve of God to our fouls, and the evidences of his favour. And it may be certainly determined, that fu'ch perfons cannot ise in a jullified Hate, upon whom the imaginary evidences of God's favour have a contrary effe6l. All that now remains, is to make fome brief impr.0VEMIjNT of what has been faid. O o 2 Use I. ^g2 '^he certainty of Use T. l^his teocheth us, that we have no grounded hope of e^ ^ernalfalvation, but what flows from the evidences of our juflifl. cation. — Multitudes indeed prefume upon acceptance with Chrift at his coming, that have no fuch foundation to build upon. But alas ! thefe are like to nieet with a dreadful dif- appointment, when it comes to the trial. Do they hope, that they may poffibly be in God's favour^ though they want the evidences of it ? Alas, what can this mean, but that they hope, though they do not know why ; and that they hope, when they have no reafon to conclude^ that they Ihall not be eternally miferable ? Do they hope, from defigns and expe£lations oi future re- pentance and faith in Chrift ? At this rate, why may not e- very impenitent finner in the world, entertain the fame hope, upon the fame grounds ? But what reafon can any man have, to expeft an intcreft in Chrift hereafter , that neglefts him now? Such cannot expect it, from a profpeft of better difpofitions in- themfelves : For a continuance in a Chriftlefs ftate will make their hearts worfe, certainly not better j it will harden rather than foften them. — They cannot expe6l it, from the grace of God. For he has no where fufpended the offer of his grace to them, upon condition of their future acceptance of it. Surely the neglecting, abufing aad affronting his grace, is not the way to obtain it. > ■ Do they entertain hope, from the infinite jnercy and good- nefs of God ? But they ought to remember, that he is juft, as well as merciful ; and that it belongs to his name, that he will hy no means char the guilty. Do they hope in the inerits of the Redeemer ? Thefe are a fufficient foundation of hope, if they have an intereft in them j but not elfe. Their hopes therefore cannot juftly be more than proportionable to their evidences of this. All further hope is prcfumption. All further expedlations of happinefs, are like to end in amazement and confufion at laft. W'ith what compaffion fliould we therefore look upon a poor ilupid perfumptuous generation of men, who are crying peace andfafety to the?nfelvesy while walking in the imaginations of their own hearts; and quieting their confciences with hopes &f heaven, without experienceof a work of grace in their fouls. — Alas, how vaft is the number of fuch felf-deceiving hypocrites ! How ^je Saints perfewrance, 293 How great apart of our people every where, are thus weaving Xhtfplder's web; and are like to perifli with a lie in their right' hand ! How very few, that have a rational well-grounded hope- of appearing at the right hand of Ghrift, when he comes ! And where will all the reft appear^ at the great and terrible day of the Lord ! — How much does it therefore concern us to fee to it, That we' are emptied of our felf-fufficiency, and brought to the foot of God's fovereign grace ; that we have chofen the Lord Jefus Chrift for our portion, received him upon his own terms, and do depend upon him only as the Author of our eternal faU mation ; that our faith in him is accompalnied with the conco- mitant graces and fruits of the blefled Spirit, in our hatred of every finful way, in Our love to God and Chrift, and our love to men, efpecially the children of God; and that we fliew forth our faith by our wor^s, hy living to God, in an habitual' conrkofjpiritual thoughts, tempers and behaviours^ — How much does it concern us, not to entertain hopes of falvation ; but u- pon thefe, or fuch like evidences of our juftification ! A hope thus founded, will ftand us in ftead. A hope built upon any other foundation, will end in aftonifiiirig difappointment and Gonfufion. Use n. 'This adminifters folid jubjlantial comfort to the true heliever, notwithflanding all the darknefs, defertionsy troubles, and temptations, that he may meet with in his militant fiate, — Though there be no great encouragement to any, to be care-- lefs and fec^re (This, as I have obferved, would be an evi- dence againft their fincerify and hope.) their is neverthelef^ glorious encouragement to the mourners in TAon—BlefJed are they that mourn ; for they fhall be comforted. Such Chriftians, as have had fpecial manifeftations of the love of God to their fouls, are liable to peculiar darknefs and diftrefg, when they have loft thofe fenfible views of God's' gracious prefence. — The time was, when they could clearly difcover feme lively exercife of the graces of the Holy Spirit j but now their fouls are covered with darknefs and deadnefs. They cannot find thofe vigorous a6lings of faith and love, which heretofore have warmed and comforted their hearts. The facred flame now feems almoft extinguiftied — The time was? 204 ^^^ Certainty of was, when thej were greatly refrefhed by their iritercourfe with Heaven, in the duties of religious worfliip. Then they could fay, " Truly our fellowftiip is with the Father, and ** with his Son Jefus Chrift : hut now their beloved has with- ** drawn himfelf, and is gone ; their fouls cleave to the dull ;'* and they cannot quicken them. — The time was, when they could have fuch lively impreffions of the things unfeen and e- ternal, as carried them above the world and its vanities, fweetened their expe£lations of death, and made them rejoice in hope of the glory of God: but now their profpeft is dark, their faith weak, and their hope alrtioft cut off. This is ready to plunge them into the Pfalmi/l^s difcouragements and com- plaints— " Will the Lord call off for ever ? And "will he be ** favourable no more ? Is his mercy clean gone for ever ? ** Hath God forgotten to be gracious ? Hath he in angef fhut *' up his tender mercies ?" But remember, poor foul, that thofe whom Chrift loves, he loves to the end. Though you cannot and ought not to fit down contented in fuch a ftate ; yet you may be fupported with this comforting conclufion, " There is no condemnation ** to thofe that are in Chrift Jefus. — Who is he that condem- " neth thofe for whom Clirift has died ; or who fliall feparate " them from the love of Chrift ?" Your Father, which gave you to Chrift, is greater than all ,• and none ftiall pluck you out of your Father's hands. He has promifed, that he will never leave thee^norforfake thee, (Heb. xiii. 5.) And he will be as good as his word. Truft in him therefore, with humble courage and confidence. Refolve, with holy Job, ifhejlay me» yet will I trufl in him. Be content to follow him in the dark. If you can find comfort no where elfe, do as the Ffalmifl did in your cafe : " Call to remembrance the fong you have had " in the night." Say of your doubtings and darknefs, " This ** is my infirmity ; but I will remember the years of the right •* hand of the Moft High." I will fupport my foul with the manifeftations of the love of Chrift, that I have heretofore ex- perienced: and 1 will renew my purfuit of thefe blefled majni- feftations; I will ftill yb/Zoxo hard after him, until I find him. — In this way you will, firft or laft, know by happy experi- ence, that " light is fown for the righteous, and gladncfs for •* the upright in heart." a But J'he Saints Perfeverance. 295 But perhaps you are afraid, that jou may meet with fuch Jhocking trials, as will be too hard for you. You may be afraid, that you may meet with per/ecution for the caufe of Chrift, and, like faint-hearted foldiers, you fliall quit the field. Or you may be afraid, that you fhall be terrified and difmayed with the approach of death ; and diflionour your profeffion by your terrors and defpondings. — If this be your cafe, check your un- belief, and fay, with the Pfalmift, " Why art thou caft down, " O my foul I Why art thou difquieted within me I Hope thou ■' in God ; for I fliall yet praife him, who is the health of my " countenance and my God." Though you have no flrength nor fufficiency of your own to depend upon, is not the power, the goodnefs, and the faithfulnefs of God, a fufficient refuge for your diftreffed foul? Trull him — " The eternal God is thy ** refuge ; and underneath arp the everlafting arms. As thy ** days, fo fliall thy ftrength be. When thou pafleft through ** the waters, he will be with thee ; and through the rivers, " they fliall not overflow thee. When thou walkefl; through *' the fire, thou flialt not be burnt ; neither fliall the flame kin- *' die upon thee : for he is the Lord thy God, the Holy One of " Ifrael, thy Saviour." He has been often tried in fuch dif- trefles ; and never yet failed thofe that uprightly believed and trufted in him. This therefore may be your conftant fupport, that he is faithful who has promifed j that *' all things fliall *' work together for good, to them which love God, to them ^' which are called according to his purpofe." Use hi. Let this be improved by way oifqlemn admonitioti to every one, to look to it that you evidence the truth and rea- lity of your jujiificationy by your perfeverance 4a faith and holinefs. ' Inftead of encouraging yourfelves in a life of careleflhefs, fenfuality, and fecurity, from the do6lrine before us, the im- provement of it fliould he the quite contrary way, — If per/em verance be the certain confeqiience of a juftified fl;ate, then a~ pojlafy in any from the profeflion and praftice of Godlinefs is 9. fad evidence, that fuch have never indeed attained to that fafe and happy ftate. Every degree of declenfion fliould there- fore awaken you to the greateft watchfulnefs over your hearts and livesp to the greatefl: diligence in duty, and to the moil earn?f| 2^6 The Certainty of carneft and importunate applications to the throne of grace, for the incomes and influences of the bleffed Spirit, to excite, quicken, and invigorate you in the ways of God. What though feme of the children of God, have been re- covered from great and remarkable falls into fin ? How much greater is the number of thofe, that have fecurely flat- tered themfelves with dreams of their good eftate, but were not of them ivhich believe to the failing of the foul^ and fi- nally have drawn hack unto perdition ? — When you think of the falls of Noah, Lot, David, Peter, and other fervants of God ; think alfo of Judas, Demas, Hymeneus, and Alexander, Phyletus, Phygellus, Hermogenes, with other hypocrites and apoftates : And think, that it is impofiible for you to know, that you are not of the latter fort, while in a backfliding way, under the power of your corruptions. Inflances of the imperfeftions of the children of God, are left on facred record, to comfort thofe whofe hearts are right with God, and are following hard after him, notwithftanding their darknefs and infirmity : but not defigned to encourage the carelefs and fecure in their dcclenfions and apoftafies. ** Thou ftandell by faith ; be not therefore high minded, but ** fear. Work out your own falvation with fear and trem- ** bling." Prefs on, with earneft and conftant diligence, " to- ** ward the mark^ for the prize of the high calling of God in ** Chrift Jefus:" Always confidering, that thofe, all thofe, and '• none but thofe, " who endure to the end, fliall be faved." ** Now unto him, that is able to keep you from falling, and *^ to prefent ypu faultlefs before the prefence of his glory, with " exceeding joy, to the only wife God our Saviour, be glory " and maj^fty, dominion and power, both now and ever. " Amen:' « THE the Witnefs of the SPIRIT SERMON Preached at Newark in NEw-yEi^sET, May 7. 1740. WHEREIW IS DISTfNCTLY SHE^VErT, til what Way and Manner the Spirit hinifeif beareth Witnefs to the Adoption of the Chil- dren of God. On oeeafion of a wonderful Progrefs of Gonvertin^ Grace in thofe parts. By JONATHAN DIGKINSON, A. M, Minister of the gospel at Elisabeth- town, new-jerset. -J- 'tr-r ?al. Iv. 6. And becaufe ye are fonsi God hath fent forth the Spirit of his Son into your hearts ^ cryi-ng, 21ii>^, father. Tiie Second Edition Printed at Eoftojri in the Year 1743. THE WITNESS OF THE SPIRIT OF GOD TO THE ADOPTION OF HIS CHILDRElSr. Romans viii. \6. \the Spirit itfelf heareth witnefs with our fpirit^ that lue are the children of God, EVERY individual perfon of this numerous audience that are here before the Lord, are going into an eternal ftate, where they muft be unlpeakablj happy, or intolerably mife- rable, throughout an endlefs and unchangeable duration. Such of my hearers as have a faving interell in Chrill by faith, and are created in Chrifi "Jefus unto good works, that they walk in them, have an undoubted title to the, inheritance of the faints in light ; and ftiall certainly fpend a blefled eternity, in the en- joyment of what eye has not feen^ nor ear heard, nor has en~ tered into the heart of man. But they who are in a ftate of impenitence and unbelief, under the power of their lulls, and guilt of their fins, are all of them heirs of eternal perdition ; and, if they continue in their prefent flat€, muft eternally la- jnent their dreadful condition among devils and damned fpi- rits, where the fnioke of their torments mufl afcendfor ever and ^ver, and they have no refl day nor night. Since therefore we are all candidates for heaven or hell, for eternal falvation or .eternal damnation ; and our ftate muft be quickly fixed be- yond poffibility of change or alteration for ever ; it is of infi- flite concernment, that we do not deceive ourfelves in an af- P p 2 fair 500 \Ihe Witnefs of the Spirit fair of fuch unutterable confequence, and that we be not aflia- nied of our hope^ when it is too late to reftify the fatal miftake„ But what fecurity can wo obtain, that may be fafely de- pended upon, in this ftate of darknefs and ignorance, tempta- tion and imperfedlion ? How fnall our foundation be fo laid, that we may with joy and comfort expeft the laft decifive tri- al ? The words of our text are an anfwer to this demand. They fet before us a clear and fafe evidence of our good e- ftate; and ihew us how we fliall know what is the hope of our calling, and what is our title to the riches of the glory of an in- heritance with the faints. We are faie, if we have the Spirit itfelf witnefjing with our fpirit, that we are the children ofGsd^ This therefore we are concerned to feek, with a moft earneft and afliduous application. Without this we ftiould by no means content and fatisfy ourfelves, fince there is fo much depending upon it. Let me then endeavour to affift you in the purfuit of this blefled attainment, by confidering the following things ; I. Whgt we are to underfland by the Spirit itfelf. II. How the Spirit heareth witnefs with our fpirit^ that wc are the children of God. Under which head, I fliall take occafion to confider, whether all the children of God have a clear and fatisfying evidence of their adoption. And then, in. Conclude with feme improvementt I. Then, I am to confider, what we are to underfland by the Spirit itfelf To this I anfwer in one word. We are hereby to underfland the Holy Ghoft, the third per- fon in the adorable Trinity; the fame God, in all the perfec- tions of his infinite nature, with the Father and the Son. — I may here remark, That the words before us might be more properly rendered, the Spirit himfelf. For this is not only a- greeable with the original; but more dire£Hy leads our minds to contemplate the perfonality of the blefled Spirit, here fpo- ken of. It is he himfelf, that is the eternal God, that is of the fame nature and eflence with the other perfons of the God- head, who mufl work all the good pleafure of his goodnefs in our fouls, who mufl begin and carry on tiie work of grace in U5^ if ever we are fanftified ; and he himfelf alfo mufl give us the To the Adoption of GoJ>*s Children 301 the comforting view of his own gracious operations; muft .confirm and eftablifh i^s, hy enabling us to fee the evidence of ■this gracious change, if ever we fiadjoy and peace in believing. II, I am to confider how the Spirit himfelf heareth witnefs -with our fpirit, that we are the childre?i of God. Now, that I may fet this in a clear light, it will be proper to obferve to you, that there arc two ways by which the Holy Spirit beareth this witnefs with the fpirit of ^ believer : The one ordinary, mediate, and common to the moft, if not all true believers ; the other extraordinary, immediate, and lefs com<- mon, even to thofe that are the fincere children of Gc^d. It may be proper to confider each of thefe 4iftin6lly, I . Then, the Spirit beareth witnefs with our fpirit^ in a more ORDINARY and MEDIATE WAY, that wc are the children of God. I ftiall mention*fome of thofe ordinary means and methods, by which the Spirit witnefleth our adoption ; and by which we may obtain the moll clear and fatisfying evidences of it.— And here, , ( I .) I fliall obferve, that one of the ordinary means, by which the Spirit beareth witnefs in our favour, is the word of God. The blelTed book of God contains the immediate di£tates of his Holy Spirit — All fcripture is given by infpiration of God ; (ind is prof table for doBrine^ for reproof for corre£iion, for ijiftruBion in righteoufnefs^ that the man of God may be perfeB^ 2 Tim. iii. 16, 17. Whatfoever therefore is written in the divine oracles, is witnefled by the Spirit himfelf; for he 15 the author of them. And we mull receive nothing as the witnefs of the Spirit, which is not agreeable to this fure and in- fallible flandard, and only fufficient rule of faith and practice. By this rule we mull try our Hate, and all our qualifications for future glory. By this rule we muft difcover all forts of falfe confidences and vain hopes in ourfelves and others—^ any man, or an angel from heaven, preach any other gofpel to, you, let him he accurfed. If any man pretend to any qualifi- cations, experiences, or fpiritual impreffions, as neceflary to our comfort and fafety, which are not confonant to, or warrant- ed by thefe oracles of truth, we have no bufinefs to regard them 302 The Witnefs of the SPIRIT them or take any notice of them. This is a caution vceii worthy of our fpecial attention in thefe prefent times. As the Spirit of God has been in a glorious manner difplaying his power and goodnefs, in exciting a folemn inquiry after the way of falvation, in many of -our people in thefe parts of the world, we mufl not wonder if the adverfary fliould fow tares among the wheat. We mufl not be ftumbled at it, if we meet with fome pretenfions to fpiritual influences, which want a new bible for their juftification. We mufl not believe every fpirit : hut try thefpirits, whether they he oj" God, I John, iv I. And how fhall we try them, but by the word of God? This we know to be the witnefs of the Spirit himfelf ; and thence we alfo know, that whoever^^^^ not according to this ivord, it is hecaufe they have no light m theniy Ifa. viii. 20.— We have no caufe to be diftreffed by any new lights, or new pretences, that are not to be found in the Bible ; nor any caufe to quiet ourfelves with any imaginary attainments, which are not there reprefented as the fare marks and cha- racters of a child of God. If the Spirit of God does, by the fcriptures, witnefs in our favour, we are out of danger of mif- carrying. If he there witneffeth againfl us, we can have no grounded hope of falvation, whatever pretences we may make, whatever experiences we may boafl of. 1. I MAY further obferve to you, that another ordinary and mediate way, by which the Spirit himfelf be are th witnefs with 4iur fpirit, is his fanBifying and renewing influences upon our hearts. If we are renewed in the fpirit of our mind ; if old things are pajfed away, and all things are become new in our fouls ; if we have put on the new man, which is renewed in knowledge, after the image of him that created us ,• we have then the witnefs of the Spirit himfelf to our adoption. Such a change as this cannot be the produdlion of any created power; but muft be the powerful operation of the Spirit himfelf and is a better witnefs in our favour, than if an angel from hea- ven fliould teftify' to us our title to the kingdom of Gcd. I would here therefore take liberty to be fomething diftin£l and particular, in fetting before you what are thefe fandifying in- fluences of the bleiled Spirit, by which he beareth witnefe that we are the children of God. ITo thlf Adoption o/Gob's Childreii' 3O3 (i.) One thing wrought in the heart of a finner, in order to his converfion to God, is a conviBion of his Jin and mifery, and a deep imprejjion of his dangerous perijhing circumftancBy whilft an enemj to God, and an heir of eternal perdition. — While finners are in an eftate of carnal fecurity, they will not know and confider the things of their peace ^ they will not en- deavour to flee from the wrath to come^ nor to lay hold on the hope fet before them. No means will prevail with them, no arguments will perfuade them to come to Ghrjjiy that they might have life. This is a fad truth, open to our continual ob- fervation and experience. We fee a poor fecure world going on boldly in the paths of deftrudion and death, notwithftand- ing all the terrors of the law of God, notwithilanding all the faithful warnings of the minilters of Chrilt, and all the Shock- ing difpenfations of providence. What an alloniihing thought is this ! Can rational creatures call themfelves down the dreadful precipice with their eyes open ! Can they run upon the flaming fword, when it is brandiflied before their breafts I Can they venture upon hell and eternal damnation, without care or fear ! When ferioufly confidered, it feems impoffible : and yet it is obvious to every obferver, that this is the con- du6l of the far greateft part of the world of mankind j and it will continue to be the conduct of every unconverted finner, until the Spirit of God opens their eyes, fets their danger in view, and awakens them out of this ftupid and dead flate. It is accordingly the firfl: operation of the bleffed Spirit, in order to a finner's fan£lification, to convince him of Jin, John xvi. 8, This he fome times does more fuddenly j and by a more forcible imprejjion y filling the foul with the greateft agony and diftrefs, from the moft lively views, of his aggravated fins, and of the amazing vv'rath of God. This alarms all the powers and paffions of the foul, pricks the poor finner to the hearty with St Peter's hearers (A61:s ii. 37.) ; caufeth him to tremble^ with the jailor (Acts xvi. 29.) ; to tremble and be cifioni/hed, with Saul at his converfion (Ads ix. 6.) — But in others thefe convictions are more gradually brought on ; and with lower degrees of terror and amazement. Thefe have fuch a fenfe of their fin and danger, as makes them in earneft enquire what they Jball do to be Javed, though they do not approach fo near to defperation, from the aftoniiliuig profpe6t of their dreadful defer ts 304 "^^^ Witnefs of the SPIRIT deferts. Some linners agonize long under thefe diftreffes, tre= fore thej can find reft in Chrifl. Others are fooner brought to ad faith in him 5 and to the comfortable evidences of it. But all muft hereby be brought to fuch a difcoverj of their guilt and miferj, that thej can no longer reft in their prefent con- dition ; nor be eafy without an intereft in Chrift and the fa- vour of Godi And now, mj brethern ! It is your bufinefs to confider, whether you have had this witnefs of the Spirit with your f pi', rit, or not. If you have been thus awakened out of your carnal fecurity, you have the teftimony of the Spirit himfelf that he has begun a good work in you. It is true, that thiar is no certain evidence of a fan£tifying change. Many have been brought thus far, that have worn off thefe impreffions ; and returned to folly, like a dog to his vomit ^ and like the fow that ivas wq/hed to her wallowing in the mire. And it there^ fore infinitely concerns you to take care, that you do not begin in the Spirit and end in the flefh ; that you do not quench the Spirit of God ; and caufe him to withdraw, and leave you to your former fecurity and ftupidity. But as for fuch of you that have had no experience of thefe awakening influences of the bleffed Spirit, the cafe is at once determined againft you. There needs no other evidence, that you are yet in your finS;^ and under a dreadful fentence of death and condemnation. (2) Another method of the Spirit is by his humbling and foul-abajing influences. — A finner muft be brought out of him- felf, or he will never fly to Chrift for refuge, and receive him upon his own terms. Convictions will awaken him to a fo- lemn concern about his ftate 5 will drive him to duty, and pro- duce a reformation of his external behaviour. But it is too common that thefe attainments quiet the confcience, and pro- cure peace to the foul, ftiort of an intereft in Chrift, and a' real fanClifying change of heart and life. But if the Spirit of God carry on his work to purpofe, he will bring the con- vinced finner to fee the infinite defeft of all his performances and of all his attainments, of all his duties, reformations, pro- mifes, religious frames, and moral carriages, and of all he- does or can do, to render him acceptable to God. He wilt bring him to fee, that he is undone, and cannot help himfelf; ^nd that he is utterly unworthy^ that God ftiould help him. a He ^To the Adoption o/Goji^s ChUdrefi. 3c 5 He will bring him to fee, that it is a wonder of God's pati- ence that he is out of hell ; and that it will be a wonder in- deed of fovereign free grace, if fuch a polluted guilty rebel finally efcapes eternal ruin. He will bring him to lie at God's footftool, as a guilty condemned malefador with the halter a- bout his neck, having nothing to plead in his o^vn favour, no- thing to depend upon, but abufed and forfeited grace and mer- cy.— Convinced finners commonly ftruggle a great while to get out of their diftreffes, by iome f elf -righteous attempt or o- ther. One while they will make promijes, and take up refo- lutions to watch their hearts, and to reform their lives » but alas i they find their hearts are an inexhauftible fountain of corruption, which they cannot cleanfe ; their lufts get the yiftory over all their good defigns and ftrongefl refolutions. Then they will be ready to fly to duty, and perhaps add new duties to their old courfcs ; and hope bythefeto recommed them- felves to God. But here alfo their confidence withers away; they find fo much deadnefs and dulaefs, fo many iinful thoughts and flraying afTeclions in their belt performances, that they cannot hope for fafety from this refuge. In this diftrefs, they will perhaps be ready to flatter themfelves with fafety from their conviBions^ from a fenfe of their vilenefs and mifery« They vainly hope that fuch difl:refs for their fins, fuch forrow and mourning, fuch earneft defires of deliverance froM their guilty perifliing Hate, will move God to pity and relieve them. Eut alas ! this bed alfo will be found too fliort to ftretch them- felves upon. The blefled Spirit will ftill make them fenfible that their convi£jtions, legal terrors, and fenfe of their own vilenefs and finfulnefs, will no more ferve to juftify them in the fight of God, than their refolutions, th?ir reformations or their duties. And what fliall they do in this cafe? They now fee that there is no refuge^ but Christ only ; and to him they would therefore repair, were it not for the h-me felf-righteou's principles fiill obtaining in them. They would commit their fouls to Chrift for falvation ; but they cannot think he will receive fuch poor guilty finful creatures as they are : They have hard hearts, and corrupt affeftiohs. They' have not been fufficiently convinced of their fins, or not fufficiently humbled : They have not the necelTary qualifications for coming to Ch-riil and believing in him ; and are therefore yet flriving Qji in 3o6 TZ'f Witnefs of the Spirit in their own ftrength to obtain fome preparations, fome fit- nefs of foul for coming to Chrift. But the Spirit of God will not leave thofe he defigns for mercy, in thefe unhappy toils. He will ihew them, that they are not to hope, that the cafe will ever be better, by anything they do or can do; that they neither have, nor ever will have any qiialijicatio7is at all to recommend them to Chrift ; that it is in vain to ftrive with their own hearts, in vain to work in their own ftrength, or with a dependence on creature-helps — In vain is falvation hoped for from the hills, or multitude of mountains. He will fliew them, that they juftly deferve to perifti ; and cannot help themfelves : that if ever they come to Chrift at all, they muft come as they are, wretched, and miferahle, and poor, and blind, and naked ; that if ever he faves them, he muft have all the glory ; and that the whole of their falvation muft be a- fcribed to the riches of his infinite free grace and fovereign mercy, to helplefs, unworthy, perifliing finners. If my hearers would nov/ cipply this to themjehes, it may fliew them, whether they have this xvitnefs of the Spirit, ia their favour, or not. If you are thus immbled, and brought to the foot of God's fovereign grace; if you have had this dlfcovery of your own fpiritual impotency, of your defert of God's wrath, and of your juft expofednefs to perifli, notwith- ftanding all your own refuges that you can poffibly betake yourfelves to; it is the Spirit hirnfelf that has thus humbled you. It is he that has knocked all your falfe foundations from under your feet, and has given you this humbling view of your loft condition. And though the greateft degree of humiliation alone is not a fufficient evidence of a faving con- verfion to God, it is however the witnefs of the Spirit him^ felfoiiwch. a good work begun in your foul, v/ithout v/hich you could never be faved ; and by which there is a hopeful profpedl, that you will be brought to give up yourfelves to Chrift, and depend upon his righteoufnefs only for juftification and eternal falvation : *' Bleiled are the poor in fpirit ; for ^' theirs is the kingdom of God. Tlie hungry Ihall be filled *' with good things, while the rich are fent away empty. He " will deliver the needy, when he crieth ; the poor alfo, *' and him that hath no helper." But how lamentable, how dreadfully dangerous is the ft ate of thofe, of v liom it may be • faid^ To the Adoption oJ^Gon^s Children. 367 faid, til at they are not humhled unto this day ! Whatever attain- ments thefe may have, whatever confidence they may enter- tain, they will quickly be convinced, that their hopes are built upon the fand, and muft fall before the approaching tempeft. (3.) I proceed to fhew you, in the next place, that the Spirit of God does, in an efpecial manner, bear witnefs to our adop- tion, by working in us a lively faith in the Lord 'Jefus Chriji. We read in Gal. iii. 26. that ive are all the childten of God by faith in 'Jefus Chrifl. If therefore the fenfe of our indi- gent helplefs and hopelefs cftate in ourfelves, which I' have defcribed, brings us to look to the fulnefs and fufficiency, that there is in Chrift, to receive him upon his own terms, as re- vealed in the gofpel, and to depend upon him only as the Author of our eternal fahation ; we have therein good evi- dence of a glorious change wrought in us by the Spirit of God, and that we are the children of God ; for we are fuch by faith in fefus Chrifl. This, my brethren, is the great concern, this the grand point that we fhould be efpecially careful to clear up to our- felves. If this foundation be well lai4, we are happy for ever ; But a miflake here is the eternal lofs of our immortal fouls. Have we been brought to yield our unfeigned aflent to gofpel-truths, and our unfeigned confent to gofpel-terms, and to live by the faith of the Son of God ? Have we been brought to " rejoice in Chrift Jefus, and to have no confidence in the " fiefli ?" Have we *' efteemed all things as lofs and dung, in ^' comparifon of Chrift, that we may be found in him, not " having our own righteoufnefs v/hich is of the law, but that " which is through the faith of Chrift, the righteoufneft ^^ which is of God by faith ?" Have we valued an intereft in Chrift aboVe all the world ; and chofen him for the portion o£ our fouls ? Have we received the Lord Jefus Chrift in all his offices, and for all his benefits ? Have v/e depended only upon the influences of his blefled Spirit, to renew, fandlify, and quicken us ; and upon his righteoufnefs alone, to juftify us in the fight of God ? Have we fubmitted to him as our Lord, as well as our Saviour ; is his throne fet ixp in our hearts ; and do all tl^e powers of our fouls bow down to him ? Do we de- fire hinj as our Saviour from future fin, as well as from paft Q^q 2 guilt j 3oS The Witnefs of the SPIRIT guilt ; from the pollution and dominion, as well as from Vi^ damning effefts of ourlufts ? In a word, Do we depend upon the Lord Jefus Chriil, to be of God made unto us ivifdom, righteoufnefsy fanBificatioii, and redemption ? Do we depend u- pon him to do all in us, all for us ; and to be all to us ? And do we conltantly, in the folemn praftice of all religious duties^ thus commit our fouls to him as the Lord our righteoufnefs ; and as the only foundation of our hope for eternal falvation ? Do we lament the imperfections of our faith, and all the abl- ings of unbelief in our hearts; and do we repair to this great Advocate to intercede for us, and cover the defeds of ovir graces and fervices, as well as of our perfons ? Happy beyond comparifon is he, who, upon an impartial trial, can find thefe operations of a faving faith in his foul. It is the Spirit himfe/f that has, " according to his abundant mer- " cy, begotten him again to a lively hope ;" and he has a witnefs from heaven to his adoption and juftiUcation ; a wit- nefs that cannot poffibly deceive him. He may depend upon it, that " He which hath begun this good work in him, will ** perform it unto the day of Jefus Chriil," The match is concluded between Chriit and his foul. He may look upon this precious Saviour as bis ov/n for ever. (4.) I mud yet further go on to lliew you, that the Spirit 'ivitnej/eth with our fpirits, that we are the children of God, by working in us a true fincere /ove to God. Alas ! Our carnal minds are enmity againfi God ; and this enmity will remain and reign in the heart of every unbeliever, tmtil the Spirit of God by his powerful influences, renews the finner's nature, fan£lifies the affeflions, and enables the foul to live in the love of God. And whenever this change is wrought in us, we have thereby " the witnefs of the Spirit himfelf," to the fafety and goodnefs of our ftate and hope. Let us make fure of this; and the cafe is plain. All darknefs and doubts will vanifh before the clear Ihining of this evidence. Faith working hy love. , If, upon a ltri6l inquifition into our own heartsy we can find, that we fincerely admire and adore the glorious perfe<5lions of God's excellent nature; and uprightly endeavour univerfal con- formity to his imitable properties ; and, in particular, that we endeavour to be holy^ as our Father which is in heaven is holy: If To the Adoption o/God'j Children, 509 If we efteem God'' s favour as life, and his loving-kindmfs as bet- ter than life : If we love what God loveth, and hate what he hateth : If we love his ordinances, and delight in drawing near to him : If we delight in communion with God, and cannot content ourfelves with an empty ordinance, without God's fpecial prefence with us therein: If we are greatly uneafy, when he hides his face from us ; and the light of his countenance is the greateft joy, fatisfaction, and comfort of our fouls: If our im- perfedtions and fins are our burthen, peculiarly becaufe diflio- nourable to God, becaufe againft fuch love and compailion as he has manifefted to us, and becaufe of the bafe ingratitude we are therein chargeable with: If we have much at heart the flourifliing and profperity of his kingdom and intereft in the world, and exert ourfelves with diligence in our refpec- tive llations to promote it : If herein we labour to glorify our heavenly Father, by bearing much fruit : If we love his i- mage, wherever we fee it ; and manifeil our abiding in his love, hj a conftant endeavour to keep his commandments : In a word, If we cannot reft contented with our defedls and im- perfe&ions in any of thefe inftances, but greatly lament them before God, and mourn all our want of conformity to him, all our want of afleftion and devotion to him, and all our want of communion with him : Then we may conclude we have the witnefs in ourfelves, that we are the children of God. — Can thefe things be the produdlions of nature? Can thefe be ftreams flowing from that fountain of enmity to God, which we have formerly ezperienced in our own hearts ? No, it cannot be! The Spirit himfelf has wrought thefe gracious afFedlions and difpofitions in our fouls. And he thereby gives an inconteft- able evidence of our reflewed natures. — If we love hiin^ it is hecatife he has firfi loved us, i John iv. 19. O that all my hearers could, upon good grounds, take the comfort of what has been faid !~But alas ! there is juft caufe to fear, that the greateft part of them are lo'vers of themfehes, and not of God ; lovers of their lufts and finful plcafures ; lo- vers of the world ; neglefters of godlinefs ; or, at the beil, bufc formal profeffors: and therefore, whatever their hopes and expeftations are, they can have no part or lot in this matter. Thefe do not love the Lord Jefus Chriji ; and therefore muft be Anathema Maranatha^ accurfed when the Lord comes,, I Cor. 3 r o 'Hhe WUn-ifs of the SpiriT 1 Cor. XVI. 22. — Oh how different are thefe two forts" of per- fons ; and how verj different ought their views and expecta- tions to be I (5.) I muft furthermore proceed to fiiew you, That the Spi" rit of God hcareth ivitiiefs with our fpirit, to our adoption, and to our intereft in the favour of God, by giving us a love io his children. — "We read, i John iii. 14. We know that we crre paffcdfrom death to Ife, hccaiife we love the brethren. This cannot iinply, that a natural affeftion to the children of God, becaufe of any relation to them, or any perfonal fricndihip, or < becaufe of their kindnefs to us, their good neighbourhood, or the like, is an evidence of our fanftification. Nor, on the o- ther hand, dees it imply, that, as an evidence of our adoption, we mufl love or approve the favilts and miftakes, the errors and imperfections of thofe whom we eileem the children of God. But it implies, that if we love the perfons, and efpe- cially the gracious qualifications of thofe whom we have rea- fon to conclude the children of God, for his fake : if we love the image of Chrift wherever we fee it, or Vi^herever we think we fee it (for there can be no infallible certainty in this cafe) if we love the brethren as brethren, love their company, love communion and fellowfliip with them in religious exercifes ; and love an imitation of them, labour after a conformity to them in their graces, their piety, and virtuous demeanour; it is a witnefs for us, that we are born of God. The Spirit him- felf has wrought thefe gracious affeftions in us. We were naturally in love with linners; and how comes it to pafs, that their finful practices and their fmful company and fellowfhip are become fo grievous and burdenfomc to us ? On the other hand, we are naturally full of enmity to the gra- cious attainments, fpiritual difpofitions, and religious lives of the faints ; and how come they to be fo delightful to us now? How come they to be our only chofen comjjanions ? How come they to appear to us tliC only excellent ones of the earth? How come we not only to love their perfons, but their piety; and to be transformed into the like fpiritual affeftions, difpofitions, and converfations, which were before fo contrary to usr" Is it not mofl evident, tliat this change is from the Spirit himfelf ; and that he himfclf does hereby bear witnefs, that we are among the children of God, having the fame fanc- tified habit cf foul, that v/e fo higlily value and eftecm in them : To the Adoption ofGon^s Ch'ildre7:. 311 Til em : This certainly mufl be the cafe; and they that find tiiefe qualifications in themfelves, Ihould take the comfort of them; while others (poor fouls!) are like to fpend their eter- liity with fuch companions as are moft agreeable to them now, but will prove their tormentors in the end. (6.) I go on to add, That the Spirit heareth xuitnefs with our fpirity by giving us, through faith, a viclory over the world; and by making us fpiritually minded. We are naturally of the earth, earthy; and we mind earthly things. Our cares, thoughts, and afFeflions are chiefly exercifed about, and in a great meafure limited to, the affairs and interefts of time and fenfe. This we have found by experience. And is it other- wife with us now ? Does the world fhrink to nothing in our fight, when compared with the favour of God, and the con- cerns of a future Hate ? Do lue look, not to the things which are feen and temporal ; hut to thofe things that are unfeen afid eter- nal? Are heavenly things the fubjefts of our principal care and concern, of our chief affections, meditations, and pxirfuits? Are thefe the firft and the laft with us ? Do xve endeavour fo to ufe the world, as not to ahufe it ; and to have our convcrfation in heaven, from whence we look for the Saviotir, the Lord fefus Chrijl ? Is it our chief concern to fecure a better world than this ; and to lay up a good foundation againfi the time to come, that we may lay hold on eternal life? Do we take more delight in the fervice of God, than in the pleafures of fenfe; and when others are faying. Who will f}jew us any good I do we rejoice more in the light of God^s. countenance, than they do when their corn, and wine^ and oil increafe ? Whence then comes this great and wonderful change ? The anfwer is pre- pared for us : It is becaufe we are rife?i with Chrift, that we feek thofe things which are above, where Chriji ftteth at the right ha?td of God It is becaufe we are dead, and our life is hid with Chriji in Cod, that we fet our uffeEiions on things a- hove ; and not on things on the earth, (Col. iii. i, 2, 3.) It is the Spirit himfelf that has thus raifed us above fenfible and worldly views ; and he thereby beareth witnefs for us, that to he t\ins fpiritually minded is life and peace, (Rom. viii. 6.) . And now, my brethren ! if you can find, upon a ferious and impartial fearch into your own hearts, that you have thus by f.iith overcome the ivorld^ that you thus mind the things of the Spirit, 312 The Witnefs of the SPIRIT Spirit, and that, iii the midit of jour worldly incumbrances and neceffarj concerns, your hearts and affedions are raifed above the world and its enjoyments ; if you can find, that you are out of your element while neceffarily intangled with worldly things ; this is a good evidence of a work of grace, and you may expedl the acceptance and approbation of your Judge; xvhen thofe who mind earthly things, will have their end de{lru6lion, and will receive a dreadful conviftion, that they have fo " loved the world, and the things of the world, *^ as that the love of the Father %vas not in themP (7.) I mufl: once more fubjoin. That the Spirit heareth witnefs with oeir fpiritj by being in us -xfp'irit of fuppUcation.— Prayer is the very breath and vital air of a child of God. No fooner js Saul converted, but the next news is. Behold, he prayeth! He doubtlefs had prayed oft as a Pharifee before ; but now as a Chriftian. He^ might before have offered many formal and hypocritical prayers to God ; but now he prays in faith and lincerity. And thus every ©ne that is truly converted to God, employs himfelf with a fpecial diligence and delight in this du- ty of prayer. He prays, not only to quiet his confcience ; but that in this delightful ordinance he may YiZwe. fellozvflrip with the Father^ and with his Son fefus Chrifi. He prays, that he may thereby get more vidlory over his corruptions, more evi- dences of God's favour, more of the gracious influences of God's Spirit J and be ripened for moie near, intimate, and eter- nal communion with God. . Real faints cannot content them- felves with a bare performance of the external duty. They cannot (as before their converlion) quiet themfelves ^ij flatter- ing God with their lips, and lying to him with their tongues, when iheir hearts are far from him. But they follow hard after God; their hearts hum within them, and pant after God, the living God; after his gracious prefence with them in the duty. And though they often find occafion to complain of the deadnefs of their hearts, and the wandering of their thoughts and affedtions in their nearefl approaches to God. This is their greatefl bur- then, and gives them pain and dillrefs, like a bone out of joint. This will quicken them to more earneltnefs and diligence in their addreifes to God. In this cafe their dcfre is before God, ■ and their groarmg is not hid from him^ tli?.t when their fouls I thii. 2o the Adoption ofGoB^s Children. 313 thus cleave to the dujly he would quicken them according to his word. And now, mj dear friends ! Is this your cafe ? Have you this delight in prayer ? Have you thefe holy ends in perform- ing it? Can you call God for your tvitnefs^ that you ferve hint •with your Jpir it in this ordinance? Are your affedlions enga- ged, and your graces exercifed, in your applications to the thvone of grace? — Do your enlargements in the duty afford you the greateft comfort, above all earthly fatisfadlions ; and is your want of fuch enlargements the grief and burthen of your foul? — Are you humble, as well as fpiritual, in your ad- drelTes to God? Do you come to him with deep impreffions of joux: own nothingnefs ; and with high appreheniions oftheful- nefs andfufficiency that there is in Chrift? Do you mourn for, loath and abhor that pride and felfiflinefs, that is ready to creep into this duty, even in your moll watchful periods? — Does re- pentance towards God, ^tA faith towards our Lord Jefus Chrijl^ l)egin and end, and run through the duty ? — In a word. Do you iift up holy hands in prayer, zxi^ pray without ceajing ; not Jloth- Jul in bujinefs, \yat fervent in fpirit, fervlng the Zor^.^— Happy- are thofe fouls, who have truly experienced fuch vit&l prayer. This is not a produftion of nature ; but proceedeth from the Spirit himfelf. It is from the Spirit of adoption, that they are thus able to cry, Abha, Father, 'Tlje Spirit helpeth their infirmities; for ihey know not what they Jhould pray for as they ought: but the Spirit himfelf 7naketh InterceJJion for them with groanings which cannot be uttered, Rom. viii. 26, — But then, on the contrary, to what purpofe are the dead, dull, and hypocritical prayers of thofe that reft in a mere round of duty ; and raife their hopes of falvation from their fuperficial performances ? When thefe fpread forth their hands, God will hid his eyes ; and when they make many prayers, he will not hear^ Ifa. i. 15. Thus I have, in fome particular inftances, fet before you, how the Spirit himfelf beareth witnefs to our adoption, by his ordinary fandifying operations. — I pretend not to have made a compleat enumeration. But you will now perhaps be ready to inquire, Howfhallwe know that we are not deceived? Many have flattered them.felves in their own eyes, imagining themfelves poflefTed of thefe at- R r tainments 314 ^^ witnefs of the Spirit, tainments, when reallj they had them not; and we are as liable tobedeceived as others. What therefore fhaUwe do, that we may not be fatally and eternally afhamed of our hope? — I anfwer^ You muft not only ferioufly, impartially, and frequently examin^fe yourfelves, whether you have thefe charafters of the children of God in your fouls ; but muft depend upon the Spirit him-^ felf to give you the evidences of it. For he mull not only work thefe qualifications in your fouls ; but alfo give you fiie happy difcovery that they are there, and keep you from a fa- tal iniflake about them. To him therefore you muft repair, with moll earnefl; and conilant application, in fuch language as that, Pfal. cxxxi:s;. 23, 24. " Search me, O God, and, •' know my heart; try me, and know my thoughts, and fee if *' there be any wicked way in me ; and lead me in the way *' everlailing."— And now I am prepared to fay, in the nex': ^place, • '■■ 1. The Spirit of God doth fometlmes bear witnefs in a more IMMEDIATE and EXTRAORDINRY way, to the adoption of his children. — But here, ^ mull confefs, I am at once nonplulTed, in any attempt to defcribe the unfpeakable light and joy, that flows from this wonderful ** love of God Ihed abroad in the "" heart of a helie'-jsr by the Holy Gholl. This is a new nam^e written, which no man knoweth, fave he that receiveth it. Rev. ii. 17. As no idea of fenfible objefts can poflibly be corhmunicated to thofe that have not the proper fenfes to perceive them; fo neither can any jull conceptions of thisj^/- lo'ivfblp of the Sprit, this yoy of the Holy G/'o/?, be communica- ted to any but thofe that have experience of it in themfelves ' or at leafl, fpiritual capacities fitted hereto.— Thence it is, that fome perfons, from enthufiallic heats, from WGr];.ing up their animal affections and pafiions, or elfe from diabolical de- lufions, have pretended to thefe immediate influences of the Spirit of God, where the confequence has evidently (hewn, they have been ftrana;ers, that have never intermeddled with thefe Divine joys. — This witnefs of the Spirit is neverthelefs diftinguifhable from any counterfeits, or falle pretences what- foever, not only by its own light, which difpels all doubts and darknefs of the foul, and gives it an earned and foretalle of its future bleffedncfs; But it may be alfo diftinguiihcd by the concomitant To tic Adoption o/GoJi^s Children. 315 concomitant graces of the H0I7 Spirit. If the perfon, thus fig- nally favoured of God, has before experienced the ordinary- influences of the grace of God, uniting him to Chrifl by faith, renewing his nature, enlightening his mind, and fandtifying his heart; if tliis bleffed experience humbles the foul at God's foot, in an abaHng fenfe of his own vilenefs and unworthinefs, and in an adoring view of God's diftinguifhing mercy and love to fuch a bafe arid worthlefs worm; if this " purifies the heart, *' and purges the confcience from dead works to ferve the li- " ving God;" if this mortifies remaining lulls, makes the af- feftions more fpiritual and heavenly, excites more ardent brea- things after the eternal inheritance, and kindles a greater zeal fbr the glory of God, as the higheft end; and if this be attained in away of duty, according to the fcriptures, and if it makes the word precious, and all the ordinances of God morepleafant to the foul; if it increafes devotion to Godj and benignity to men : I fay, if the cafe be thus with any, he hath doubtlefs the witnefs of the Spirit himfelf, and may well rejoice " with " joy unfpeakable and full of glory." — But all pretences to this extraordinary witnefs of the Spirit, which are not accom- panied with thefe gracious difpofitions of mind, and this holy Conduft of life, are falfe and counterfeitj and are like to end in a dreadful difappointment. But before I difmifs this head, I muft remember my pro- mife ; and take time briefly to confider, Whether all the chiL dren of God have a clear and fatis/ying evidence of their adop- tion, and whether the evidence of a fanBified flate he ahfolutely jiccejfary to the trxith of grace. In anfwer to this I would firft obferve, That the influences of the Spirit of God upon our fouls are in themfelves fenfible or perceptible operations ; that they may certainly be felt and perceived by all that have had them. — It is impoffible (for in- ftance), for any perfon, at an age of obfervation, to be igno- rant of his convictions, if he has been brought out of a Hate of carnal fecurity, and had any lively imprelTions of his guilt and danger. — It is impofFible but he mull feel the humbling fenfe of his own unworthinefs, impotence, and defert of God's wrath^ if ever he has been brought out of himfelf to the foot- R r 2 ftool 3-1 6 'lie Witnefs of the SflRlT llool of God's fovereignty — It is impoffible but he muft knotv" the aftings of his own mind, when he has exercifed repent- ance towards God, and faith towards our Lord Jefus Chrift, — It is impoffible but he muft know the comforts which he has enjoyed, if he hath found peace in believing. — And it is impoffible but he muft know the fruits of his faith and hope, in the mortification of his lufts, and the renovation of his heart and life. Thefe things are (I think) certain, even to demonftration. How vain therefore is the confidence, and how falfe the peace, of thofe that experimentally know nothing of thefe things, and who have never felt the agency of the Spirit of God, " creating them anew in Chrift Jefus !" But all this notvvithflanding, there are doubtlefs many that have really felt all thefe Divine influences in their fouls, who- remain neverthelefs uncertain of their converfion. — Sometimes the humbling views of their own unworthinefs make them 3ealous, and afraid to apply thofe comforts to their fouls, that belong to them, and that would refult from the manifeft marks of grace ; which they could not but fee and own, did they not think fuch glad tidings were too good news for them, and what they dare not entertain themfelves with. — Sometimes the a£lual prevalence of their corruptions darkens all their hopes; and they are ready to imagine their imperfedlions in- confiftent with a ftate of grace. They know how hard it is to diftinguifti between the remains of fin in the children of God, and the reign of fin in refined hypocrites ; hence they are afraid of being deceived ; and therefore dare not conclude in their own favour. They know that there is an eternity depending ; and if they are deceived, it may prove an eternal difappointment. — Sometimes a fenfe of the deceitfulnefs of their own hearts renders all their evidences doubtful to them ; and makes them afraid peremptorily to conclude upon what they even fee and feel. They cannot but acknowledge, that they have experienced what looks like grace in their fouls : But their hearts being fo deceitful, they dare not truft them. Others have been deceived j and they are equally liable to the fame miftakes that have ruined fo many others ; and they dread to think what would become of their fouls for ever, if a deceived heart fhould turn them afde^ and they Jhould he found w'fh To the Adoption o/Gon^s Children. 317 with a lie in their right hand. — Sometimes the frequent re- turns of deadnefs and dulnefs in duty, keep them under a fort of bondage. They are afraid whether this can be conliftent with a fanftified ftate; and are therefore afraid, that what they have experienced, has been but counterfeit grace. — Sometime^ the temptations of Satan give them much difquietment, and caft a dreadful gloem over them. — Sometimes a melancholy habit of body keeps the believer under an unhappy courfe of darknefs and fear, and prompts him unreafonably to argue a- gainfl himfelf. — Sometimes one and fometimes another of thefe difficulties arife in the cafe of a fincere Chriflian; and perhaps all of them together, with many others of the like kind, may confpire to darken his evidences, and bring him into a moft uncomfortable fufpenfe about his fpiritual ftate. — Godexeixi- fes an adorable fovereignty in this matter ; and difpenfes light or darknefs, joy or forrow, to his dearelt children, with an uncontroulable liberty, as may be moft for his own glory. Whoever therefore teach fuch doftrine, that every convert- ed perfon muft necejfarily know he is converted ^ and will enjoy the light of God^s countenance, while walking uprightly, I con- ceive, they do " oiFend againft the generation of God's chil- " dren," go contrary to the conftant doftrine of the moft emi- nent Proteftant divines, from the Reformation to this day, and contrary to the blefled oracles of truth. — How fad, how dark, and melancholy does Heman xeprefent his cafe, in Pfalm. Ixxxviii. throughout ? How does he complain, that his " foul ** was full of troubles ; that he was laid in the loweft pit, in " darknefs, in the deeps ; that God's fierce wrath went over " him ; and his terrors had cut him off;" and the like ? And this was not a fudden or lliort defertion ; but " he had been ** thus affiidted and ready to die from his youth up." Now^ why may it not be as well fuppofed, that true believers may in thefe days meet with the fame trials ? To whom but fuch doubting believers is that exhortation given (Ifal. 1. 10.), " Who is among you that feareth the Lord, that obeyeth the *' voice of hi^ fervant, that walketh in darknefs and hath no- " light ? Let him truft in the name of the Lord, and ftay upon ^^ his God," Chrift came " to deliver fuch, who, through fear " of ■»A^ T/jelVit}iefsoft/jeS?lRl't ** of death, were all their life-time fubjed to bondage." Heb. ii. 15. " Read alfo to the fame purpofe the beginning of the 32d, with the beginning of the 38th and the 77th, Pfalms ; and it will appear that many " which fow in tears, fliall *' reap in joy ; and they who go forth weeping, bearing pre- *' cious feed, fliall come again rejoicing, bringing their iheaves " with them," according to Pfal. cxxvi. 5, 6. But it is time I fliould make fome more particular AfTLiCA- TION of what you have heard. And, T. This teaches us the J^ol/y of thofe, that content them- i"elves without clear and fure evidences of their fandlification and adoption. The moft of our profeiTors feem to be cafy and quiet with a general hope of falvation, without any fpeciaf evidences of their title to it. They feem to fuppofc, that af- furance is not attainable, or at leaft that it is not attainable by them ; and therefore fatisfy themfelves with expedlations of acceptance with God, they do not know why. But confidcr (I intreat you, my dear brethern) what the confequence will be, if you are miftaken. What comfort will it be to you, if in the day of judgment yoti fiiould be found at the lefi hand of Chrift, to fay, *' I expected better things than this ; alas ! " I never thought it would have come to this; I am dreadfully " difappointed." What comfort will it afford you, to plead at that bar, that you have " eaten and drank in Chrill's prefencc, *' and that he has taught in your flreets," if you mull then be rejefied of your Lord, and meet with that dreadful repulfc from him, " I tell you, I knovv you not whence you are, de- *' part from me, all ye workers of iniquity I" Luke xiii. 27. Can you be eafy and fecure, when you do not know but j'ou muil be damned to all eternity; when you do not knov/ but weeping, and wailing, and gnalhing of teeth, under the un- utterable anguifli of God's ten"ible indignation, muft be ;your eternal portion I Would you be fatisfied with no better fecu- rity of a title to your houfes and lands ? Can you, in thefc cafes, be contented with a general hope, that no body will take them from you, while you do not know that you have any claim that will fecure your pofl'effion ? And are not your fouls and your eternity (my dear friends) of infinitely more confe- quence 1 To tie Adoption o/GoD^s Chilclref;. 319 qucnce aiid concern, than thefe vanifhing treafures, which muft perifli with the ufing ? O why (dear fouls !) why will jou reft in fuch a dreadful uncertainty ? What may be, may iiot be ; and there is infinite danger, that your prefent uncer- tainty of falvation will iffue in an abfolute certainty of your miffing heaven, and falling into eternal perdition. 2. This ihews us ths dreadful and arna^ing condition of all thofe, who cannot but know, that they have never yet experi- enced the fan6lifjing influences of the Spirit of God in their fouls. Without breach of charity, I am afraid, that this is the ftate of the greatefl part of this numerous audience. I would appeal to your own confciences ; and fumiBoii them, in the name and fear of God, to deal impartially with you, and to determine whether this be not truly your cafe. And if it be, what an aflonifhing cafe is it I Do you know that you are yet in your fins, that you are under the power of Satan, under the condemnation of the law, under the wrath of the eternal God ; and under a dreadful expofednefs to the horrors of his infinite and eternal vengeance ? Do you know, that there is but a flep between you and death, between you and the fire that fhall never be quenched? Do you know, if you fhouldbe fuddenly fnatched out of the woi'ld in your prefent condition, that there would be ho hope, no help, nopoffibility of recover- ing your loil foul to all eternity ? And can you fleep in fuch a ftate as this? Can you reflfecure when you are condenmed al- ready, and the wrath ofGodabideth on you / What are your hearts made of ! V/ho hath bewitched you, that you can thus venture upon the thick hojjes of.God''s huchler I Is damnation fo light a matter ; that you cah fearlefsly rulh upon il ? " Can *' your hearts endure, or your hands be ftrong, when the '' Lord fball deal with you ? O conlider this, you that forget *' God, left he tear you in pieces ; and there be none to de- " liver 1 Awake, you that fleep; and arife from the dead, that ■^^ Chrift may give you light I" 3.1 WOULD improve this fubjeft by way of earneft exhorta~ lion to every one, to apply yourfelves, with the utmoft con- cern and induftry, in all poliible endeavours to obtain this wit/ipjs of the Spirit himjelf, that you are the children of God. O my 320 ^ji Witnefs of the SPIRIT O mj brethern, be intreated to give diligence^ to mahe your call- ing and eleBion Ivr^ 1 How much comfort and unfpeakable joy would this bleilcd attainment afford your fouls ! How would It fill you with admiring and adoring views of the love of God in Chrifl Jefus to you I How would it quicken you in your fpiritual courfe, mortify your corruptions, render all the ordinances of God delightful to you ; all the ways of Wifdom pleafantnefs and all her paths peace ! What fafety, as well as comfort, would redound to your fouls, from your being thus fealed by the blejfed Spirit, imto the day of redemption .' — Attend therefore to the following direftions and advices : 1. Take it for granted, that this witnefs of the Spirit is at- tainable. Others have attained it : And why may not you, as well as others ? If you do not obtain this blclTed privilege, the fault mufl be in yourfelves. Be not therefore difcoura- ged in the attempt ; but prefs after it with hope and unfaint- ing expedation. God would not have made it your duty to ieek the witnefs of your adoption, if fuch afl'urance were not to be hoped for* I am afraid, that many lofe this blefl'ed pri- vilege and comfort, by giving xip the cafe as hopelefs, and fit- ting down in defpair. 2. If you would obtain this witnefs of the Spirit, ftrive for k in all the ways of God'' s appointment. In this cafe it is emi- nently true, that the diligent hand maketh rich. If you are llothful and remifs, you mull expeft to be dark and doubtful about your flate. But up and he doing ; and you may hope that the Lord will be with you. Be in earnefl, attending upon all the means of grace and life ; and wreftle with God, with infatiable defire and importunity, that he would lift up the light of his countenance upon your fouls ; and give you the Spirit of adoption. And be not difcouraged, if you do not prefently find fuccefs ; but fliliyb//ow on to hnow and feck the Lord. 3- Be conftant in io\QVf>n Jelf-examination. Make it a daily bufinefs to examine yourfelves, whether you he in the faith. JSearcli and try whether you have thefe gracious influences of I the 1 To the Adoption o/Goia^s Children. 32 1 the Spii-it in your foul, or not. Set apart time on purpofe. You will do well to take the help and affiftance of fome good book, that moil plainly and clearly fets the genuine marks of the new creatute before you ; and to your felf-examination join fervent prayer, that God would gracioufly fhew you your ilate as it is. In this way a truly fandilied perfon will be like to difcover that he is fuch. 4. Be vei'y watchful. Watch over your hearts, your thoughts, tod afFedlions. Watch over your converfations. Watch over your duties. Watch and pray ^ that you enter not into tempta- tioni Watch leil the prevalence of your corruptions, the for- inality of your duties, the deadnefs of your fpirits, and the decay of your graces, intercept the light of God's countenance, and leave your fouls in darknefs and diflrefs. ^ 5. Labour to evidence the tr-uth of grace in your hearts, by i)\Q prefent exercife of it. Thus, for inftance, if you doubt the fincerity of your repentance, go roundly to work with your foul : Labour now to get it under the power of convi£lion, and a tho- rough humiliation: R.eview your fins, both of nature and prac- tice: Confefs them to God with fhame andforrow; cry for pardon and cleanfing in the blood of Chrifl; Refolve againil them, and renounce them for ever: And be importunate with him who is exalted at God's right hand for that end, that he would give you repentance unto life. — If you doubt the fincerity of your faith, endeavour now to commit your foul to Chrift, to come empty-handed to himj and to depend upon him only for juftification and life. Endeavour to fee the fulnefs and fufficiency there is in him ; and fo chearfully venture your foul and your eternity in his hands. — If you doubt the fincerity of your love to God, endeavour now to raife your affections to him ; and to make it fure to yourfclves that you love him, by your love to his ordinances and to his people, by your feek- ing co-mmunion with him, by your fludying a conformity to his will, and by your iinitating of him as dear children. In this road, you gain ground by going it over again. l^i's A'L'LY , Acknoivkdge the evidences of your gracious Hate fo far as yoafee theai. As, on the one hand; you ftiould be aw- S f fully 322 ■ The Witnsfs of the SriRiT, Set. fully careful not to take up with falfe appearances and couri=3 terfeit graces, left you be afliamed of your hope : So, on the o- ther hand, you muft take care not to deny God the glory, and yourfelves the comfort, of his gracious operations in your fouls. Do not conclude, by a falfe humility, that this witnefs of the Spirit is a privilege too great and good for you to pre- tend to; and that you dare not flatter yourfelves with having fuch peculiar and diftinguifhing attainments: but rather let this bleffed difcovery inflame your fouls to the higheft eleva- tions of gratitude, love, and praife; and now begin the joyful fong, that Ihall be your eternal employment, — To him that has loved us and ivajhed us from ourjins in his own bloody and hath made us kings and priejis to God and his Father: To him he glory and dominion for ever and ever, Ameny ■£ HE THE NATURE AND NECESSITY O F REGENERATION, CONSIDERED IN A || SERMON FROM JOHN iii. 3, Preached at Newark, inNew-Jerfey,^<3». 19. 1743. At the Meeting of the Prefbytery there. TO WHICH IS ADDED Some Remarks on a Difcourfe of Dr Waterland's*. ENTITLED Regeneration flated and explained, according to Scrip" ture and Antiquity, i By JONATHAN DICKINSON, A. M. MINISTER OF THE GOSPEL AT ELISABETH- TOWN. NEW-JERSEY. Rev. iii. ii. Behold, I come quickly : hoUfaJl that which thou haft, that no man take thy croivu. Firft Printed at New-York in the Year 1^43. To the READER, THERE needs no apology for the publication of the follow-. ing Sermons ; the vaft importance of the fubjeft, ren- ders a difcourfe of this kind always feafonable ; though per- haps it may be thought by fonie, that no apology can be fuf- ncient, for the enfning remarks upon an author of fo great name and character, as Dr Waterland, But as I have en- - (deavoured to approve myfelf unto God, in that undertaking, I can patiently bear any of thofe invedlives that may be ex- pefted, from the gentlemen of contrary fentiments. — I am as fully perfuaded, that the caufe I am defending is the caufe of God, as I am that the fcriptures are the word of God. If I believe the one, I mull believe the other ; if it be poffible to underftand the meaning of the moll plain, familiar, and exprefs words that can be fpoken. — The fouls of men are therefore nearly concerned in this matter ; and the minillers of the gof- pel loudly called upon, vigoroufly to exert themfelves, that they may prevent, if poffible, the defedlion that is already- begun in feveral parts of the land, upon account of this great article of Chriftianity, If this be not a fufficient reafon for this undertaking, T have none to give. I do not intend, by thefe remarks, merely a refutation of Dr Waterland's book, but of his principles alfo, by whomfo- ever efpoufed. I have therefore been larger upon fome points, than would have been neceffary in anfwer to that difcourfe ; and either wholly palTed over, or but briefly touched upon, fome other very erroneous principles, that do not fo immedi- ately enter into the merits of the caufe. — What I aim at is, to furnifli the reader with armour from the word of God, not only againft the dangerous dodlvines contained in that dif- courfe ; but alfo againft any other attack of the like kind^ from any other quarter. And I hope he may be fufficiently fecured, by duly attending to what is faid in the follov>?ing fer- mon and remarks. I have thought myfelf called, to make thefe animadveriions ^pon Dr Waterland's difcourfe in particular; partly becaufe it is 326 The PREFACE. is fnduftriouflj handed about in feveral parts of the countrj^ to make profeljtes ; and partly becaufe the fubje£l is the moft concifelj and plauilblj handled in that difcourfe, of any that I have met with. 1 expeft to be cenfured, for expreffing fo much confidence and alTurs/ace in the cafe before us, in oppofition to men of fo great name, on the other lide of the queition ; as if I was ar- rogating infallib^'lity to myfelf: But I have this to fay in my defence, though I am far from fuppoiing myfelf infallible ; yet 1 do not think it a jufl re^fou to run into fcepticifm, and to doubt of the certainty of fome of the plainell and moft; impor- tant truths in the word of God ; becaufe I am fallible and liable to miftake. I am not willing to make a compliment of fuch an effential article of pradtical godlinefs, upon which our eternity immediately depends, to any perfons, of what name or charafler foever ; or to appear wavering or uncertain about it, that I may avoid this cenfure ; and befpeak the charader of a modeft writer. Beiides, I muft either entertain this confidence and afTurancCj, or fuppofe, at leafl:, a pollibility of truth, in fome of the greateft abfurdities in the world. — I muft; either be confident that I am right, or elfe fuppofe a poffibility, — I. That all the tests of fcrlpture which I have cited, both from the Old and New Teftamerit, with others of the like kind, which fpeak of being fprinkled, wafhed, or cleanfed with water, do all immediately refer to water-baptifm ; or 3. I muft; fuppofe, that thefe words in John ill'. 5. and Tit. iii. 5. muft; be underftood of water-baptifm j though no othet fcriptures exactly parallel to them are fo to be underftood ; and though I cannot imagine any reafon from the words them- felves, or from the nature of things, why it fhould be fo. 3. I muft fuppofe it poflible, that every baptized perfon, has nil the properties and characters afcribed to the new birth, iu the fcriptures, or elfe, — 4. I muft fuppofe, that fome perfons are truly regenerate in their baptifm, and will never want any other regeneration, who have not the charai^lers given of the nev/ birth in fcrip- tnre; nor ever will' have without a reformation or renovation. This I think is plainly taught by Dr Waterland (p. 30.) And this, The preface. 32^ this, if I miftake not, is plainly to teach, that a man maj be re- generate and not regenerate at the fame time. Thefe things I muft fuppofe ; or elfe, — 5. I muft fuppofe, that the fcriptures fpeak of two different kinds of regeneration, as qualifications for the kingdom of God ; the one baptifmal, which may be without holinefs ; the other a change of heart, necelTarilj produdive of a holy life. That is, in other words, that holinefs of 1 eart and life is the necefla- ry fruit of regeneration ; and yet is not necelTarily found in all that are truly regenerate. Thefe, and other fuch like abfurdities, mentioned in the fol- lowing difcourfe, I muft fuppofe; or elfe I muft retain my con- fidence, that I am not liable to miftake in the prefent cafe. — There is no other choice before me — I have therefore chofen the fafeft and fureft fide of the queftion, which I hope, through the grace of God, to ftand to; and, according to my poof abili- ty, to defend, as long as I can hold a pen in my hand. The fubjedi has naturally led me to ufe the fame manner of reafoning, more than once, upon different occafions, in the en- fuing remarks ; and I had rather be cenfured for ufing needlefs repetition, than to fail of giving my reader convidlion of the dreadful danger of the dodtrine which I oppofci I have no favour to alk of the reader, on account of any in- accuracies in the manner of performance, or the ftile. — If this attempt be bleflfed of God, to convince poor unregenerate fin- ners of the infinite mifchief that will follow a miftake in this great concern; and to put them upon proper folicitude, to lay fuch a foundation of hope, that they may finally enter into the kingdom of God; my end is obtained ■ — And whether they will hear, or whether they will forbear, I hope for acceptance from him, whofe intereft I have confulted^ and endeavoured to pro- znote. THE THE NATURE AND NECESSITY R E G E N E R J T I 0 N, John iii. 3. ^efus anfvoered and f aid unto him^ Vei'ilyy verily I fay unto thee ^ except a man he horn again, he cannot fee the kingdom of God. THESE words were occafioned by a vififc made to our blefled Saviour, by Nicodemus, a ruler among the Jews, who being convinced, by the miraculous works- which Chrifl had wrought, that he was divinely infpired, was probably now enquiring of him the way of falvation. This anfwer feems therefore to be given, to obviate all his falfe apprehenfions and vain hopes of acceptance with God, by any outward privileges or performances ; and to Ihew him, that there mufl be a great change wrought in the heart of every one, that would be a partaker of the future glory. Such a change as is of the nature of a nevj creation ; and may be aptly compared to being horn again. Our Lord afl'ures him, by a repeated afleveration, (thereby to awaken his motl ferious attention), that this change is fo abfolutely necefl'ary, that without it, no man fiiall ^\cv fee the kingdom of God. — This doftrine was taught Nicodemus, not as a concern peculiar to himfelf, but as what equally referred to all men, without diftintlion. It therefore as much afFefts us as it did him, and is of the greatell import- 1 , ance 0/ Regeneration. 329 auce to us all, fince no lei's than our eternal welfare depends upon it. Let us then confider, 1. What we are to underftand hy the kmgdom of God, which no unregenerate man can ever fee. 2. What we are to underftand by being ^or« again, without which we cannot fee the kingdom of God. ^. Whence this change, which our Saviour here fpeaks of, is called a new birth. And, 4. Whence it is fo, that the unregenevzte cannot fee the king-^ dom of God. I. I am firft then to confider, what we are to underftand hy the kingdom of God, which an unregenerate man cannot fee. I muft here obferve, that there is a twofold interpretation of thefe words, {the kingdom of God^ according to the differ- ent fenfe, in which thej are elfewhere ufed in fcripture. I. Some underftand them to fignifj the the hngoom of grace; or that fpiritual kingdom, which our Lord was eredling here in the world. In that fenfe, we are to confider them as being of the fame tendency, as if our bleffed Saviour had faid to Ni- •codemus, you come to me as to a teacher fent from God; and feem willing to become one of my difciples and followers ; and to be a member of my fpiritual kingdom. But I aflure you this cannot be, while you remain in your prefent ftate. None can be acknowledged as real members of that fpiritual and heavenly kingdom which God is now fetting up, who have not experienced fo great a change of heart, as may be aptly called a new birth. The words being thiis underftood, plainly ihew, that we cannot be Chriftians indeed, we cannot be vital members of Chrift's myftical body; nor partakers of the faving benefits of his redemption, whilft unregenerate. But, 1. I chufe to underftand the words of the kingdom of glory. And in that view, they are to be confidered, 3s if our bleffed Lord had faid to Nicodemus, You feem defirous to know how you may fecure a title to the heavenly glory ; and it is there- fore neceflary immediately to inform you, that it is not your high birth^ nor external privileges; it is not your conformity T t high 30^ Hhe Nature and NeceJJity to the ceremonial law; nor your acknowledging me to be a teacher fent from God, that will entitle you to that glory and happinefs : But I would have you receive it as a molt cer- tain and important truth, that no man can ever be partaker of that glorious inheritance, exept he firfl: experience fo great '4 change of heart and life, as will be like coming into a new world ; and may be fitly compared to his being lorn again. In this fenfe the following fcriptures are neceflarily to be under- Itood : Mark ix. 47. It is better for thee to enter into the king- dom'of God with one eye, than, having two eyes, to he cafi into hell f re. Luke xiii. 28. 'There fJjall he weeping and gnajhing of teeth, when ye f mil fee Abraham, and Jfaac, and Jacob in the kingdom oj God ; and you yourfehes thruji out. So like- wife ver. 29. with A£ls xiv. 20. and many other places. This interpretation of thefe words appears moft agreeable, bccaufe Nicodemus (how ignorant foever of the new hirth^, ieems to have under (t©od what our Lord meant by the king- dom of God ; and to be affedled with the danger of coming fhort of it. Whereas, if our bleiTed Saviour had fpoken to him of his fpiritual kingdom in this world, he could not have Tinderftood him; but would have been at as great a lofs to have found out his meaning in this, as in the other part of his difcourfe. In this fenfe therefore Nicodemus did underftand the words ; and in this fenfe, our bleffed Lord deiigned that he fnould underftand them. For in the other fenfe, he could have known nothing at all of their meaning. — Befides, it was probably his concern for an intereft in the kingdom of glory (and not of the kingdom of grace, which he knew fo little a- bout) that prompted Nicodemus to this conference with our blefled Saviour. To this concern, if not to fome previous queftion about the way of falvation, our Lord accommodates his'' anfwer; and fliews him the neceffary qualifications for that eternal falvation, he was folicitous about. But the confequence is the fame, whether we fix upon the one, or the other of thefe interpretations : For they who can- not be members of the kingdo?n of grace, can never be parta- kers of the kingdom of glory. We muft be qualified for that ftate; or utterly unqualified for this. — Tliis awakening lelTon is therefore taught us by both thefe explications, that without regeneration there can be no falvation. We muft become new creatures, V ■ 0/" Regeneratioit. 331 creatures, or perifli etei-naUy. An awful thought ! O that it were duly confidered and laid to heart, by a ftupid generation of men, who live at eafe and fecurity in a ftate of nature, and confequently in a ftate of wrath and perdition ! This is a thought that mull have its influence upon them, either now, while they have a day of grace •, or hereafter, when they ex- perience the truth of thefe words, by their exclufion from the kingdom of God. I proceed to confider^ ir. What we are to underlland by being born again, with- out which we cannot fee the kingdom of God. , To illuftrate this point, I Ihall firft give a general defcrip- tion of this important change, and then particularly confider the feyeral branches of that defcription. Regeneration is a new,fpiritual, and fupernatural principle , wrought hy the Spirit of God i?i all the faculties of the foul, in^ dining and enabling unto the exercife of a life of faith in Chriji ; and new obedience to God. To be more particular — I.I confider regeneration as being a fiew principle. And thus the fcripture conflders it. It is accordingly called the feed ofGodf 1 John iii. 9.; the new man, Col. iii. 10.; the di- vine nature, 1 Pet. i. 4,; and the incorruptible feedj i Pet. i. 23. All which expreffions plainly fignify a new principle of action.— Our original apoftafy, has brought fuch an univerfal depravation upon all the faculties of the foul, that the whole head is feek ; and the whole heart faint, the whole nature guilt and defilement, all the afFedtions and paffions alienated from the life of God; and the carnal ?nind enmity unto him. What therefore but corrupt ftreams, can flow from fuch a poifoned fountain? How can they that are in the flefli, ever pleafe God? How can they that are dead in trefpaflTes and fins, perform a- ny vital actions ? Coji-tbef^-tree, my brethren, bear olive ber- Ties, or the vine figs ? So can no fountain yield both fait water and frefh. Either make the tree good ; that the fruit may be good ; or the tree will he corrupt, and his fruit corrupt. There is a natural necefiity, that all the adlions of an unregenerate perfon, fliould partake of the quality of thofe carnal finful dif- pofitioiis and afFe6lions, from whence they flow.. And there is the fame necefiSty, that we be renewed in the fpirit of our minds s and obtain a new fource and fpring of adionj or, as T t 2 our 33 i Tihe Nature and NeceJJlty our Lord expreffeth it, a new treafure of the heart, in order to our living acceptably to God here, or enjoying him hereafter. — There can be no kind or degree of moral behaviour, no ex- ternal a6ls of obedience, no appearances of piety and devotioii accepted of God, while our hearts are eftranged from him — '^he Lord looheth on the heart. And what is the heart of an unregenerate man ? The fcriptures tell us it is deceitful above all things i and defperately wicked, Jer. xvii. i. Whence it is of laft neccflity, that a new heart be given us ; and a new fpirit put within us, in order to our walking in Gobi's fatutes ; arid keeping his judgme?its to do them, Ezek. xxxvi. 26,. 27. It is of necefTity, that we are created aiiew in Chrifl Jefus un- to good works, if we would walk in them, Eph. ii. 10. It is of necefiity, that Qtodi puts his laws in ovr 7niiids ; and writes them in our hearts, m order to his being our God; and we his people, Heb. viii. 10. — Let no ?nan my brethren, deceive you with vain words. You mud not only have a new external converfation ; but a new vital principle, if you would be the children of God indeed. You mull be quickened, who are dead in trefpajfes and fins. You mull hear the voice of the Son of God and live ; and partake of that life, which is the light of man. You nwiii put off the old man; and put on the new man, which after God, is created in knowledge and true holinefs ; or elfe you are never like to fee the kingdom of God. 1. I defcribe regeneration to be a fpiritual and fupernatural principle. And thus likewife doth the fcripture defcribe it. 'U^hat which is born of the Spirit is fpirit, John iii. 6. Of his own will begat he us, James i. 18. This change is wrought by the exceeding greatne.s of his power ; and according to the working of his rmghty power, Eph. i. ip. I know that there are fome, tiiat call themlelves Chriflians, who pretend that this change is the efFed of moral fuafion only: and that it is only through the prevalence of outward means upon their minds, that men arc excited to become new creatures, by the improvement of their natural abilites, in the exercife of moral virtues, and religious duties. That (according to them) the whole work of regene- ration and progreffive fandification, is but the improvement o thofe powers, which are given in common to all that enjoy the ordinances of the gopfel. Though they will in words acknow- ledge our want of Divine affiftance, in order to this change, they feem to allow no more of the pecaliar and immediate in- fluences Of Regeneration. • 33 3 fiuences of the bleffed Spirit, in this great concern, than in the common and ordinary occafions of life. How loath are poor proud worms, to give God the glory, of his glorious free grace and Divine operations! Ho;^ willing to think well of them- felves; and therefore to flight and reproach all thofe experien- ces of the Divine power upon the foul, which they themfelve? are unacquainted with ! — But how doth the fcriptures, how^ doth moft clear and evident experience reprefent this cafe to us? — Are we not by nature fpiritually dead? (Eph. ii. i.) Can a dead man, by the force of any perfuafion, be prevailed upon to reaffume his life and vital a6lions? Are we not naturally voithout Jlrength ? (Rom. v. 6.) And can the force of perfua- fion prevail with an enfeebled cripple, or an enervated parali- tic, to arife and walk? Are we not naturally Hind? ( 2 Cor. iv. 4.) And can the power of perfuafion enable a blind man to open his eyes and fee ? Are not our minds naturally, not only enemies; but enmity ixi^i unto God? (Rom. viii. 7.} And can mere perfuafion change all the powers, faculties, and difpofitions of the mind from enmity to friezidfiiip, from hat- red to love ; and from an habitual oppofition to godlinefs, unto a delight in the ways of God ? Are we not naturally polluted and guilty creatures? ("Rom. iii. 12.) And can arfy methods of mere perfuafion, bring a clean thing out of an unclean ; or bring a guilty rebel into an eftate of innocence, or into peace and favour with God ? How vain are fuch pretences ! How incon- fiftent and abfurd mull they appear to any man, who believes the do£lrine of original fin, as it is taught us by the fcriptures and our own experience ! — By this view of the cafe, we may plainly fee, that there muft be a fupernatural and Divine ener-- gy exerted, in this new creation. We muft be made voillig in the day of Chriji's power, (Pfal. ex. 3.} God mufl work in us both to will and to doy of his own good pleafure, (Phil. ii. 13.^ It is a great and wonderful change that regeneration makes, too great for all the men upon earth, or angels in heaven to efFeft ; and is therefore afcribed to the fame mighty power, which was wrought in Chriil, when he was raifedfrom the dead, (Eph. i. 20.)— This truth is not only confirmed to us by the word of God; but by our continued obfervation and experience. Do not we daily fee the unfuccefsfulnefs of all attempts to perfuade men to turn and live? Do not v/e daily fee what becomes of all 2 si ^^^ Nature and Neceffify' all the good purpofes and refolutions, which men take up its their own llrength ; and wear ofF again as foon as the din of confcience is out of their ears? And do not we fee how effec- tual the work proves, when God himfelf undertakes it ? How fudden and unexpe£lcd it often is in its beginning ; and how permanent in its bleffed eifecls and fruits ? How then doth it con- cern us all, to maintain a deep impreffion of our own impotence, to lie at the foot of God's fovereign grace, to afcjribe the whole glory of this great work to his mere good pleafure and al- mighty power; and to experience this fupernatural change ia our hearts. For it will certainly be found in the conclufion^ that none but thofe who are horn agahiy by the fpecial influ- ences of fupei^natural omnipotent grace, ihall every}*? the king- dom of God. 3. 1 have confidered this new hirth, to be a principle wrought in us, by the immediate influences of God's holy Spirit. And thus likewife i't is 6onfidered by the word of God. Ihat which if horn of the Spirit is fpirit. So is every one that is horn of the Spirit. Except a 77ian he horn of water and the Spirit, he cannot enter into the kingdo?n of God, CJohn. iii. 5, 6, 8.) It is the Spirit that giveth life, (2 Cor. iii. 6.) IVe are changed in- to the Divine ijnage, by the Spirit of the Lord, (z Cor. iii. 18.^ — It is true, this work is fometimes afcribed unto the Father. No man can come unto me, except it Cthe power^ were given unto him of my Father, CJohn. vi. 5, 6.^ And it is fomtimes afcri- bed unto the Son : l^hy people f jail be willing in the day of thy power, (Tfal. ex. 3.) And it is neceflarily true, that each per- fon in the Godhead is the author of every work of God ; be- caufe each perfon is the fame Divine nature ; and therefore the lame undivided principle of operation. But the order of operation among the diilin6l perfons of the Trinity, follows the order of their fubfillence. The foundation or fountain of all grace to mankind, is the love of God the Father ; the meri- torious or procuring caufc of all grace, is Jefus Chrill our Sa- viour; and the application of all fpecial grace to our fouls, is by the Koly Ghoft. — So that when this work of regeneration is afcribed to the Father, we mufl remember that he quickeneth us by his Spirit, Rom. viii. 7. When it is afcribed unto the Son, we mud alfo confider, that he works this glorious change,' "by fending the comforter to convince of fin, of rightcoufnefs^ and of (Cy Regeneration. 335 of judgment, John xvi. 7,8. And that the whole work of our fanftification, whether initial in our regeneration^ or progref- five in the confequenccs and fruits of it, is bj the Holy Ghojl. Being fanBiJied by the Holy Ghoji^ Rom. xv. 16. If it be enquired, in what manner the Holy Spirit operates^, in procuring this change ? I anfwer, the manner of his opera- tions are, like his glorious nature, infinitely above us. Thefc things of God knoweth no man ; but the Spirit ofGodi. But if this be con{idered,with refped to the influence that his opera- tions have upon our minds, the change is wrought by illumi- nation. Hefjines into our hearts^ to give the light of the know- ledge of the glory of God, /;/ the face ofjefus Chrifl, 2 Cor. iv. 6. 'The new man is renewed in knowledge, after the image of him that created him. Col. iii. 10. It is with open face, le~ holding as in a glafs the glory of the Lord, that we are changed into the fame image, 2 Cor. iii. 18. — The Spirit of God diffi- pates the darknefs and ftupidity of the mind, and gives fuch a lively reallizing and fenfible view of Divine things, as proves a principle of fpiritual life and operation ; and a6luates all the powers and faculties of the foul, unto a conformity to God ; as I have more pai:ticularly confidered elfewhere. The operations therefore of the bleffed Spirit, in pur new creation, are, in their effe£ts upon our fouls, always fenfible and difcernible ; and always felt by all that have them ; though it be with ma- ny, the greateft difficulty to diflinguifh their quality; and to know whether they are, or are not of a faving efficacy. This then is of vafl concernment to every one of us, that we do experience the operations of the blefTed Spirit upon our hearts : That we have fuch a feeling irnpreffion of our guilt, mifery and impotence, as makes us rej^dt all confidence in the fiefh: That we have fuch a fenfible view of the excellency and fufficiency of Jefus Chrift, as inclines us to receive him upon his own terms; fuch a view of the glorious perfe£lions of the Divine nature, as prompts us to love God above all; and to trufl our fouls in his merciful hands ; fuch a difcovery of the beauty of holinefs, as inclines us to be holy in all manner of converfation and godlinefs; and fuch a lively apprehenfion of the eternal world, as makes us look not to the things which are feen and temporal ; but to the things which are unfeen cmd etcr~ //a/.— However men may deceive themfelves with their re- formations 33<5 '^be Nature and NeceJJity formations and moral attainments, if they have not the Spirit ofChriJi^ they are none of his. —But of this more particularly 4inder the next head. 4. I have defcribed regejieration, as being a new principle, in all the powers and faculties of the foul. Thus alio is the 7/eiv creature defcribed in the fcriptures. Old thitigs are pajjed tnvay ; behold all thi?igs are become new ^ 1 Cor. v. 17. — If this were confidered with refpe^ to each of the intelle6lual pow- ers, it will be found that they are all become new, when this change is wrought in the foul. Thus, with refpecl to the underftanding, it is not onlj en- larged by regeneration ; but renewed. Whence we read, i John V. 20. I^he Son of Godi zs come ; and hath given us an under" fiandingy that we 7nay know him. Implying, that we had no underflanding whereby we could know him before. So like- wife we are told, that the eyes of our underflanding are enlight- ened^ that we may ktiow what is the hope of his callings Eph. i. iR. Without this illumination, the natural man cannot receive the things of the Spirit of God; for they are foolifhncfs vjito him : neither can he know them j becaufe they are fpiritually dif cernedy \ Cor. ii. 14. There is therefore a new and Divine light flaining into the foul, in regeneration^ enabling us to fee things in another manner, than we ever did or could do be- fore ; and giving us a more fenfible apprehenfion of God, of Jefus Chriil, and of the concerns of the eternal world, than we could before attain to. As I have already obferved. In confequence of this, the will is alfo renewed. And the per fon that before y^xy 720 ybr;;/ //or comelinefs in Chrifly that hefjGidd defire him ; and therefore would tiot come to him that he tnigbt have life, has, by regeneration, fuch a difcovery of his own neceffities and Chriil's excellencies, as bows his will to the obedience of Chrift, to a hearty compliance with the gof- pel offer. — The perfon who before was obltinatcly bent upon the gratification of his lufts and idols, who loved flrange gods, and after them would go, has, by his nev/ birth, fuch a difcovery of the evil of fin, as makes him renounce his lulls and idols with abhorrence ; and groan after deliverance from their remaining power and tyranny. The perfon, who before would venture foul and body, time and eternity, rather than maintain a lite of religion, and a clofe walk with God j has, by this wonderful 2 ' change, 0/" Regeneration. 337 cBange, fuch a difcovery of the pleafantnefs and peace, that are to be found in the ways of wifdom, that he prefers a life of piety and communion with God, to all the profits of the world; and pleafures of fenfe. Thus are v^q made ivilling in the day of Chriji''s power. I muft add, the affeBions alfo are renewed, when this change is wrought in the foul. They who are rifen with Chriji, have their affeBi07is Jet upon the things that are above, where Chriji ye/us Jits at the right hand oj God, Col. iii. i, 2. They have new dejires. Though they were before iox fuU Jiling the dejires ojthejlejh, they are now above all things de- firous of the favour of Godj of an intereft in his Son, the gra- ces of his Spirit : and a continued progrefs in faith and holi- nefs, until made meet for the final gratification' of all their de- fires, in the enjoyment of God for ever. It is the language of a regenerate foul, in Pfal. Ixxiii. 25. Who?n have I in heaven but thee ; and there is none upon earth, that I dejire be- Jides thee. They have new delights. Though they before delighted in their lulls and pleafures, mirth and vanity, they now delight in the law of the Lord, after the inward man, Rom. vii. 22. They have new joys. Their temporal acquifitions are no more the principal matter of their rejoicing ; but they rejoice in God^s Jalvation ; and in the hope of his glory. This is the -fubje£i: of their chiefeft joy, when they find themfelves in a truly joyful frame. They rejoice in Chri/i fejus, without con- fdence in thejlejh, Phil. iii. 3. They have new hopes. They have renounced their former vain confidences ; and can no longer build their hopes tipon the fandy foundation of their own righteoufnefs, religious at- tainments, purpofes or promifes ; but they now hope, not from what they do or fuffer for Chrift, but from what he has done and fuffered for them ; not from their promifes to him, but from his promifes to them. Chriji Jejus is their hope, 1 Tim. i. I. Chriji in them is their hope of glory, Col. i. 27. Their appetites are renewed, that the covetous mifer is no longer like the horfe-leach, crying. Give, give, no longer ea- gerly feeking great things for himfelf j but labouring to con- tent himfelf with the difpofals of Providence, he is feeking U u thoje 33^ ^'be Nature and Neceffity thofe things which are above ^ where Chrijl Jitteth on the right -^ hand of God, (Col. iii. r.) And thus the epicure is brought to refrain his inoi'dinate purfuit of fenfual pleafure, the drun- kard to abhor his cups ; and the unclean perfon his lafcivious lufts. For they that are Chrijl'' s^ have crucified the fieftj, vcith its affeBions and lufis. Gal. v. 24. Their^^T^owj are likewife renewed. That they no longef indulge the fruits of the fiefiy, which are hatred, variance, emU'. lations, ivrath andftrife; but live in the exercife of the fruits of the Spirit, which are love, joy, peace, long-fuffering, goodnefs and meekncfs. Gal. v. 20, 21. The bent and bias of their thoughts, and their habitual courfe of meditation, is changed and become new, Thej are no longer carnally minded, which is death ; hut fpiritually jnind- ed, which is life and peace, (Rom. viii. 5.) — So great a change does regeneration always make, in the whole foul ! Thefe bleffed fruits of this new vital principle, are all of them ex- perienced, in a greater or lefler degree, by every one that is born of God. Let no man therefore delude his foul with airy dreams of a fafe ftate, until he has had fome experience of this change, in every particular inftance. — What a pity it is, that any of you fliould feed upon ofijes, entertain a deluded hope ; and at lafl be found with a lie in your right hands ! — What a pity, that you who have now fuch glorious advanta- ges in your hands, fhould at lall be fhut out of the kingdom of heaven. 5. I have defcribed regeneration, as a new principle, incli- ning and enabling the foul to the exercife of faith in Chrifl. And thus likewife do the fcriptures coniider it : Whofocver helieveth that Jefus is the Chrifl, is born of God. He that he- lieveth on the Son of God, hath the witnefs in himfelf, (i John V. I, ic.) But as many as received him, to them gave he power to become the fons of God, even to them that believe on his name, which were born not of blood, nor of the will of the fief J, nor of the will of man; but of God, (John i. 12, 13.) — Faith in Chrill is the firfl motion, or vital aft of the new creature, the firll grace which is exercifed in the re- newed foul. Though regeneration be confidered, as being in order of nature previous to faith ; yet in order of time, they are always together. The fame time that the eyes of the foul are Of Regeneration. 339 are opened, they look to Jefus, as the author of our eternal falvation. The fame time that this new creature is formed, it lives ; and afts faith in the Son of God. Whence we are faid to be created in Chrifl, (Eph. ii. 10.) i. e. to be immedi- atelj united to him by faith, at our new creation. Upon this account, the new hirth and faith in Chrifl are fpoken of in fcripture, as mutually implying each other, — The Divine light which fliines into the foul in regeneration, not only gives a feeling apprehenfion of our own loft and perifhing condition : But fuch a view of Chrift's readinefs to fave ; and his abun- xiant fulnefs to fupply all our wants, as conftrains us to con- fent to the gofpel offer ; and encourages us to truft all our in- terefts in his hands. This difcovery, brings the foul to a hearty affent to the truth of the gofpel, a chearful confent to the terms of the gofpel ; and a fteady reliance upon Chrift, as the only foundation of our hope. — It brings the foul to re- ceive him in all his offices ; as our prophet to teach and guide us by his council ; as our prieft to attone for our oifences, and to be our righteoufnefs before God ; as our king to fanc- tify our fouls, and to rule and reign in our hearts^ — It brings the foul to receive him, notwithftanding any difficulties that may attend the Chriftian life ; and to fubmit, not only to wear his yoke ; but to take up his crofs and follow him. — This re- ceiving of Chrift unites us to him, as the branch is united to the vine. Whence, by a vital union to this ftock, we receive future fupplies of life and nouriihment from him ; and are enabled to live in the exercife of all the graces of the Spirit of God J and to glorify our heavenly Father ^ by bringing forth much fruit. By thefe new fapplies received from Chrift, the believer walks by faith ; and not by fight, (2 Cor. v. 7.) And the life which he now lives in thefejh^ is by the faith of the Son of God, Gal. ii. 20. Thus it appears to be of laft confequence to every one, to have this witnefs in himfelf, that he is born of God. For without faith it is impofphle to pleafe God, Heb. xi. 5, He that believes nqtjhall be damned, Mark xvi. 16. — With what folemn care and follicitude lliould we then fee to it, that We build our eternal hope upon no other foundaion than the Lord Jefus Chrift, that we fly for refuge to this hope fet before us, that we heartily comply with the offer lie makes of himfelf and his faving be- U u 2 nefits; 34<5 '^^f Nature and NeceJJtty nefits ; and are found in hirrty not having on our own righteouf- nefs which is of the law; but that which is through the faith of Chrifiy the righteoufnefs which is of God by faith : It will be amazing bejond all apprehenfion, to be found among iinbelie- vers in the day of Chrift ; and v/ith them to be fhut out of the kingdom of God. 6. I consider regeneration as a principle of new obedience to God, And thus likewife doth the fcriptures confider it : He that hath this hope in him,purifethhi?nfetfas he is pure, {i John iii. 3.) TVhcfoever is born of God, doth not commit fin ; for his feed remaineth in him ; and he cannot fn, becaufe he is born pf God, (verfe 9.) — It is a falfe and groundlefs calumnj, to reprefent this doctrine under confideration, or the profelTors of it, as opening a door to licentioufnefs, or encouraging men to Jin, that grace may abound. The cafe is quite otherwife. And this principle of which I fpeak, is a continued fource of vital pietj, a living fountain of holinefs both in heart and life. He that is born of God, hates every falfe way, maintains a Uriel: watch over his affeftions, appetites, paflions, words and ac- tions, cuts off his right hand and foot ; and plucks out his right eye, when they offend him, maintains no referve of fe- cret and darling lulls ; but abhors and reje£ts them all, and groans under the burthen of his remaining corruptions, with iuch language as that, (Rom. vii. 24.) 0 wretched man that I am, who fxill deliver tne from the body of this death. He that is truly regenerate, watches at Chrif's gates ; and waits at the pofls of his doors. He confcientioufly endeavours to be found in a lincere and acceptable performance of every known duty ; and to walk in all the comma?idments and ordi- nances of the Lord blamelefs. For he has inclined his heart to keep God's ftatutes always, even unto the end, Pfal, cxix. 112. He that is born of God, is of a kind, charitable, forgiving and beneficial fpirit towards his neighbour; and has a peculiar love of complacency to all, of whatever denomination, that ap- pear to l^e the children of God. By this we know, that we are pajfed from death to life, becaufe we love the brethren : He that loveth not his brother, abideth in death, i John. iii. 14. He that is born again, is a man of Itrideft julHce and ho- nefty, in all his dealings, and will by no temptation be led in- to the pra6lipe of violence, or known frau4 and deceit towards his O/Regej^erition'. 341 'his neighbour; knowing that God is the avenger of all fuch^ 1 Theff. iv. 6. He that is horn again, endeavours to fill up every relation, v;ith duty; and to demean himfelf in each flation he fuftains, whether facred, civil, or domeilic ; and in each circumftance of life, whether iuperior, inferior, or equal, as becomes the ex- cellent religion he profeflfes ; and the vocation by which he is called — In a word, he herein exercifes himfelf, to have always a confcience void of offence towards God ; and towards man, (Adls xxiv. 16.) — It is true, there will a great deal of finful imper- feftion accompany his higheft attainments ; but this is his grief and burthen. This is what he neither does, nor can approve and indulge. Thefe, my brethen, are the characters of every child of God ; and they who have them not, whatever pretences they may make to religion, whatever progrefs they may make in fhews of devotion, whatever internal experiences they may pretend to, are yet in a ftate of death ; and heirs of eternal de- ilrudlion and mifery. For whofoever doth not right eoufnefs, is not of God; nor he that loveth not his brother, i John iii. 10. — From whence it appears, with the ftrongell evidence, that with- out thefe marks of the regenerate ilate, you cannot fee the king- dom of God. — I now proceed to confider, III. Whence it is, that the change under confideration is called a new birth j or a being born' again. To illuftrate this, I Ihall briefly take notice of a few particulars, where- in the propriety of this mode of fpeaking will evidently ap- pear. I. It may be called a new birth, becaufe it brings a perfon into a new ftate of exiftence. As the birth of an infant brings it into a new world ; and into a ftate in every refpecl altoge^ ther new : So, in the cafe before us, regeneration is the renew- al of the whole foul ; and therefore brings a man, in all fpiri- tual refpeds, into a new kind or ftate of being. On. this ac- count, it is called in fcripture the new creature ; or the new man. Not that we are to fuppofe, there is hereby given us any other powers or faculties of the foul, than we had before; but that thofe powers which we had before, are made fpiritu- ally new. It is not a natural ; but a moral and fpiritaal new birth 34* '^^^ Nature and NeceJJity birth. He that was before in a ftate of guilt, has now, bj fv- generation, his heart fprinhled from an evil confcietice. He that was before under the damning fentence of the law, ftiall now no more enter into condemnation. He that was before a child of wrath, is now at peace with God ; and made nigh hy the blood of Chri/i . He that was before altogether pollution and defilement, is now waJJjed and fanBifie •', in the name of our Lord fefus; and hy the Spirit of our God. And, in fine. He that before was of his father the devil, is now a child of God; and belongs to his houfhojd and familj. O blefled change ! Blefled are they of the Lord, who are the fubjefts of it ! This is coming into a new world indeed ; and may well be called being horn again. 2. It may be called a //fw hirth, as it brings a perfon into a new capacity for fpiritual aflion. As the birth of a child gives it the power to exercife the proper funftions of life; and enables it to breathe, to cry, to eat and drink, to move ; and fucceffively, in their time and or^er, to perform the feveral operations for which it was made : So this new hirth (as I have already obferved) gives us a capacity to exercife the fe- veral graces ; and to perform, in a fpiritual manner, the fe- veral duties of the Chriftian life. Whilft unrenewed, we are no more capable of the exercife of grace, than the child un- born is of natural operations. Without me (fays Chrift) ye can do nothing, (John xv. 5.) But when regenerate and united to Chrift, we can a6l from a new principle, from new motives, in a nexv manner, and to a new end ; and are enabled to walk innewnefs of life, (Rom. vi. 4.) Whence we are faid tobe-trr^- rtW/// Chrifl fefus unto good works, (Eph. ii. lo.) Our works before could not pleafe God, (Heb. xi. 6.) But now they are accepted in the heloved, (Eph. i. 6.) Thus then we are horn a- gain, as we are brought, through fanBif cation of the Spirit, un- to obedience, (as i Pet. i. 2.) 3. It is called a new hitth, as it makes us heirs of an eter- nal inheritance. As the king's eldeft fon is born an heir to his crown : So as foon as we are children ue arc heirs : heirs of God ; and joint -heirs with Chrijl, (Rom. viii. 17.) thus are we faid to be begotten ("or as it is in the original, to be horn^ again, to an inher itance incorruptible and undefled, that fadeth not away, (i Pet. i. 3) — O how great is the dignity, how glo- rious of Regeneration. 34^ rious thd privilege and hope, of all that have experienced this change ! Beloved ^ now we are the Jons of God ; and it dot!) not yet appear wJjat we Jhall he ; but ive know that when he fh all ap- pear ^ wejhall be like him ; for we f jail fee him as he is, i John iii. 2. 4. This cliange may be called a new birth, with refpefl: to its inftantaneous produdtion. As it is true in cverj moment of time, that a child either is, or is not born : So it is equal- ly true, in every moment of a man's life, that he is either in a regenerate, or in an unregenerate ftate. Whatever oppo- iition this may meet with in the world, there can be no d«- monllration in Euclid more evident than this truth. It is im- poffible but that every man in the world, muft always, every moment of his life, be either converted or unconverted, a be- liever or an unbeliever, a child of God or a child of the devil. There is no medium. And one of thefe is certainly, at this inflant, the ftate and condition of every one of my hearers. Ye are not in the flefh ; hut in the Spirit, if fo he that the 'Spirit of God dwell hi you. But if ye have not the Spirit of Chri/l, ye are none of his, Rom. viii. 9. 5. It may be called the new birth, with refpeft to our being altogether paffive in its produftion. As the infant has no hand at all, no manner of agency or efficiency, in his own birth: So in the prefent cafe, though we have a great deal to do, that we may be found in the way, in which we may hope to have this change wrought in us ; yet the change itfelf is God's own immediate efficiency, the difplay of his almighty power, in which we can have no a£tive concurrence. As in the creation of the world, the creature could have no hand in giving being, to itfelf : So in regeneration, we can have no hand in making ourfelves new creatures. This demands our moft ferious at- tention J and ftiould have fuch an influence upon our minds, as will bring us to the foot of God's fovereign grace. For let poor potiherds of the earth, contend as much as they will with their Maker, they will yet find if true, that it is not in him that willeth, nor in him that runneth ; but in God that Jheweth mercy, Rom. ix. 16. — I am now, IV. To give the reafons why it is fo, that the unregenerate cannot fee the kingdom of God, And I fliall briefly obferve. That 344 ^^ Nature and NeceJJify That it is lb, in an efpecial manner, for thefe tv/o reafons following : I. Becaufe thefe can have no righteoufnefs to jullify them in the fight of God. They have no faith in Chrift ; and are therefore condemned already ^ John iii. i8. And how can they attoue for their innumerable fins ; and expiate the mountain- ous load of guilt that lies upon their fouls ? How can they procure the favour of God; and get into an eflate of reconci- liaton and friendfhip with him? How can they purchafe a title to the eternal inheritance ? There is fin enough cleaves to their beft duties, to increafe their debt to Divine jufticej and to widen the breach between God and them. All they can do, is therefore very far from purchafing the favour of God ; or giving them a claim to his falvation. There is nothing can anfwer the demands of juilice, but the perfeft righteouf- nefs of Jefus Chi-ifl; and this they have no interell in. They have not received the Lord Jefus Chrid by faith; and there- fore can have no power to become the fons cf God, They confequently remain (and while unregenerate they muft re- main) in a ftate of enmity to God. And will God admit his enemies into his kingdom ? No ! fuch as thefe are to expedt that terrible fentence, from the mouth of their Judge, Luke xix. 27. Ihofe ?7ii?ie efiemies, that ivould not IJhouIdreign 0- ver them^ bring hither, and /lay them before me. 2. Becaufe they are utterly unqualified for that glorious kingdom. That is a kingdom, where 710 unclean thing Jhall enter. What has a fwine from a xmxy fly, to do in a prince's l^alace, or a more filthy and polluted foul in the palace of the King of kings ? God is a holy God, heaven is a holy place, the faints and angels are forever exercifed there in the moJl holy employments. There is therefore no room for unrenewed and unfan^lified fouls. — Eefides, the unregenerate are altoge- ther incapable of the blelTednefs of the heavenly world. There is nothing there to gratify their carnal defires : Nothing, but what is fo contrary to the difpofitions of their fouls, that it would render them miferabie if it were attainable. We mull therefore all of us be renewed, and become holy in heart and life, if we would ever be admitted to the perfcclion of holi- nefs, in the kingdom cf God. For the decree will quickly 2 bring 0/" Regeneration. 345 ^rlng forth. He that is unjuji, let hi?n he mijujljiill; and he that isjilthy, let him he filthy Jlill^ Rev. xxii. il. I now proceed to make fome praftical refledions, upon what has been faid. And, I . This admlnifters matter of conviftion, and of moft awa- kening concern, to much the greateft part of the profeffing world, in that it is vifiblj and undoubtedly true, that there 9.re but few of the numerous profeflbrs of Chriftianity, that have ever entered into this flraight gate which leads to the kingdom of God. There are but few among thofe who en- joy the greateft privileges, and entertain enlarged hopes of falvation, that have been horn again, and thereby made meet for an inherita?ice with the fiiints in light. As this is true of the gofpeiized world in general, fo may it be prefumed to be alfo true with refpeft to thofe ^yho are now here before the Lord. And can fuch of you, my brethren, enjoy peace and fecurity, who are yet in fuch a ftate and condition, as to be under the guilt of fin, the wrath of God, the tyranny of Sa- tan, and the empire of death and hell ! — I have fhewn you the nature and neceffity of the new hirth. I have proved the svhole to you from that ftandard of all truth, the word of God. I have not been pleading for a fe£l or party. / have not han- dled the word of God deceitfully ; but have endeavoured the manifefiation of the truth to every man's confcience in the fight of God. And now I can with confidence teftify to you, that the tiew hirth f which 1 have defcribed, is the true grace ofGod, in which you mufifiand. — ^The do£lrine I know is exceeding re- pugnant to mens carnal minds; and therefore meets with greateft oppofition. But it is the do61rine of our Lord Jefus jChrift, a dodlrine which he will vindicate when you and I muft ftand before his tribunal. Well then, dear fouls I confi- der what profpedl you have of the heavenly inheritance. You hope to be laved. But have you experienced the new birth^ as it has been defcribed to you ? I fummon your confciences, in the name and fear of God, to give an impartial anfwer to this demand. You have heard the feveral properties and charac- ters of this faving change. Now then look into your own hearts, and fee if you can find them there. If not, how dread- ful is your ftate, how exceeding great is the danger of your being lliut out of the kingdom of heaven for ever ! And can X X you 34^ "^he i^ature and NeceJJity you ^iWJleep upon the top of the majl of ajhip ! Can you ftiil €ry^ Peace, peace^ %vhen fndden deJlriiBion is ready to come upon you, as travail upon a woman with child, whence you cannot e- fcapel Be ajlonijljed, 0 ye heavens, at the fecurity and llupidity of fuch a generation as this ! What meanejl thou, 0 Jleeper, a~ rife, call upon the Lord^ \f f^ ^^ ^^^''t God will think upon thee, that thou periJJy not ! Awake thou that Jleepejl ; and arife from the dead, that Chrifl may give thee light, Eph. v. 14. 2. This fliews us the dreadful mifchief of being mifguided by a deceitful miniflry; and thereby obtaining hopes of hea- ven, without this faving change, which is (by the verdi£l of our Lord himfelf ) of the lafl; neceflity to all, that would ever attain to that l^lefled inheritance. The lall perilous times are come, wherein matty falfe prophets are gone out into the world. — What oppofition does the faithful preaching of this moft important do6lriae meet with, even from thcfe who, by the moft facred bonds, are fet for the defence of it. What danger appears be- fore us from our formal Laodiceans, who would quiet mens confciences with a mere form of godlinefs, without the power. And fome of thefe would even put poor fleepy linners into a vain dream of their having already received a haptfmal rege^ neration; and thence encourage their hopes of a fafe flate, merely from their morality, or (as it is expreffed by a late author) from there being upon the improving hand, in gain- ing ground of their vices and paffions. And thus, the necef- lity of the converting and the renewing influences of the blef-. fed Spirit; and of a vital union to Chrifl by faith, begins to be left out of our creed ; and finners are flattered with an i- raagination of fafety, without experiencing either the one or the other. But with refpect to fuch teachers as thefe, I muft warn you in the apoIUe's language, 2 Tipn. iii. 5. From fuch turn ctzvay. Beware of any preachers or books that afcribe eny fuffici-r ency to yourfelyes ; or that would leffen your apprehenfiong of your loft, undone, guilty, perifhing, impotent, and helplefs ftate by nature. — For you are hy nature children of wrath , Eph. ii. 3. You are all under fn, Rom. ii. 9.; and all without flrengih, Rom. v. 6. And you muft humble youtfelves under a deep fenfe of this, if you would be exalted, Luke xviii. 1 4. Beware of any teachers that would leffen your apprehen- fions 0/* REiSENERATlON. 34^ Spns of the freenefs and fovereignty of the Divine grace. For God is abfolutelj lovereign in the donation of his own fa- vours ; and if he beflovvs fi-eciol gr^ce upon anj, it is even hc^ caufe it fo ji'emed good in his Jight^ 'M.-xtxh. 's.\. 16. And you muft come to a feeling fenfe that you lie at his mercy, before you have this great change wrought in you. Beware of thofe teachers that fpeak againftj and efpecially thofe that ridicule and banter experimental religion. For the change I am treating of is a fenlible change (as I have obfer- ved before), and the operations of the Spirit of God are fenfi- ble operations. And you muft therefore never content 3'our- felves (left you delude yoUr fouls with a vain hope), until you have fenfible difcoveries of Chrift's fufficiency ; and of your hearty compliance with the gofpel-offer, until you experience the fruits of the blelTed Spirit in your heart and life; and un- til your experience begetteth hope, Rditi. v. 4. ; and you thereby know that he abideth in you ^ by the Spirit which he hath given you, 1 John iii. 24. — It is from compaffion to your precious fouls, that I give you warning of thefe things ; and teftify to you, that (let men fay what they will) your eternal interefts are immediately concerned. And this you muft be convinced of firft dr laft. You may perhaps obje£tj that you ar6 prejudifed againft thefe doftrines by fome pretenders to them, who feem to place their religion in certain degrees of heat and flame, in i- maginary impulfes, raptures, and extafies ; who feem to thitik highly of themfelveSf and to defpife others ; and who are in the practice of fuch a cenforious judging of others, as "is diredlly repugnant to the rules of the gofpel. I wifti there were no grounds for this complaint- It muft be acknowledged and lamented, that there has been too much of this kind among us, that has given an occafion to the ad- vcrfaries of fpecial gi'^ce to triumph. It feems very much owing to this, that, inftead of the joyful tidings which we have lately had, of many enquiri?ig the way to Zion^ with their faces thitherwards, our fouls are now exceedingly filed with the f corning of thofe that are at eafe ; and with the contempt of the proud.— ^vX is this a reafonable objection againft the do&rines you have heard ? Will you reje£l the doctrines becaufe men Jiave abafed them? Becaufe fome, influenced by a warm ima^ X X 2 gination. 348 The Nature and NeceJJify gination, have run into one extreme, will you run into the c- ther, to your eternal perdition }—I befeech you^ brethren, that you be not foonjhaken in viuid, or troubled by any attejnpts of the little foxes that fpoil the vines. Let no man leguile you of your reward, neither hy frufirating the grace of God, as if righteoufnefs came by the law ; and fo Chrifl is dead in vain: nor by intruding into thofe things which they ha*oe not feen, be- ing vainly puffed up in their flefhly mind. 3. Here is matter of comfort and encouragement to thofe who have experienced this great change ; and have, by the power of Divine grace, been renewed in the Spirit of their yninds. Thefe are the pcrfons who flialiy^^ the kingdom of God. What reafon have they therefore to live to the praife of {he glory of his grace, whereby they are accepted in the beloveds You know, my dear brethren, that there has a great change pafled upon your fouls ; and you cannot but acknowledge^, that you have had fome experience of all thofe charat1:ers of a regenerate ftate, which you have heard the defcription of; though perhaps you may yet meet with difficulties in your way, that make you doubt your flate, and walk in darknefs. You may be furprifed with a review, of the greatnefs and aggravations of your pafl fms. But have you not fincerely mourned for them all, and renounced them without referve ? Cannot you truly fay, that tlAy are the matter of your great- eft abhorrence; and that you would not commit them again, for all the world ? Do not you long and groan after a deli- verance from lin ? — Do then that honour to the Redeemer's blood, as to depend upon it for cleaniing from all your fins. Do that honour to God's infinite grace, as to depend upon it, that where- your fms have abounded, his grace fhall abound, much more, i. John i. 7. Rom. v. 20. You may be t'-'raid, whether you have faving rntereft in Chrift. But have you not felt your loft periftiing condition ? Have you not earneftly defired an intereft in Chrift ? Have yoU; not feen, that there is fafety in him and no where elfe ? Hava you not rejected every other confidence ; and endeavoured to commit your fouls to him ? Truft then, with cheerfulnefs and courage, to his gracious promife, that he will in no wife cufl you out. Clear up your doubts by a prefent confent to tlie gofpcl Of R.EGfENERATION'. 349 gofpel-offer, and a fleady dependance upon him for falvation : For his grace is fufficient for you, 1 Cor. xii. 9. You may be furprized with your remaining difallowed cor- ruptions and imperfedions. But are not thefe your greateft bur- then; what you watch, ft rive, and pray againft? Let them then humble, but not difcourage you : For you have an advocate with the Father^ J^f^^ Chrijl the righteous, i John ii. I. You may be greatly difcouraged with the deadnefs, forma- lity, and diftradtion, that you fometimes find in your duties. But do not you alfo fometimes find the comforts of commu- nion v/ith God ; earneftly delire and endeavour it, when you cannot obtain it ; and groan under the burthen of your for- mality and hypocrify, when you cannot help them ? Remember then, that your duties, as well as your fouls, are wafhed in precious blood ; and being offered upon the golden altar, they will come up as incenfe before God, Rev. viii. 3, 4. Be animated by all your difficulties to greater diligence, in making your calling and eleBion Jure. Give glory to God for the graces of his Spirit, which you have experienced. Let your experience keep up your hope, and confider it as the pledge and earneft of your future inheritance. 4. I conclude with a word of exhortation to every one, to make it their great care and bufinefsj not to fail of the grace of God y left, to their unfpfeakable confufion, they at laft fall fhort of his kingdom and glory. — What arguments can I ufe to prefs this momentous concern upon you ? You have heard that you muft experience this change, or inevitably perifti. And can you be fearlels and carelefs under fuch a dreadful profped ? Can you be contented to be fliut out of the king- dom of heaven at laft ? Can you be contented to have all the means of grace you enjoy, and all your opportunities to make your peace with God, prove an addition to your guilt and fu- ture mifery ? Can you be contented to fee your neighbours and acquaintance, who have lived under the fame advantages and means of grace with you, ft down with Ahrahanif^ Ifaac and 'Jacob iji the kingdam of God; andyou yourfelves^z/i? out^ Can you be contented to have the neareft and deareft godly friends you have in the world, glorify God's juftice in your eternal ruin, while you are weltring iu the unquenchable flames J Can you be contented to lofe the blelTed fociety of the 350 '^^e Nature and Necejfity the glorious God, of the Lord Jefus Chrift, of the holy angels, and of glorified faints, for the execrable company of the devil and his angels? — Confide f thefe things, ye that forget God, leaji he tear you in pieces when there will be none to deliver. — Well ! my poor unregenerate friends, what conclufion -wilJ you come to ? Muft I, after all 1 can fay, find you at the left hand of Chrill at laft? — I would fain hope^ that I may prevail with fome of you to come to a prefent refolution, to fiy for refuge to the hope fet before you. Let me then intreat you, to realize your mifery and dan- ger. Set apart fome time every day to meditate upon the vaft number and aggravations of your fins, the dreadful weight of your guilt, the terrible wrath of an angry God, which hangs over your heads ; and the amazing eternity which you are haftening into. Meditate thefe things, till they excite in you a ferious, earneft, and lafting enquiry after an efcape from the wrath to come. For indeed, poor fouls, it is a fearful thing to fall into the hands of the living God, Heb. x. 3 f. Let me intreat you to give up your falfe hope. You hope to be faved ; but how many are there that either know no Jlf-eafon of their hope, or elfe build their expedations Upon the fandy foundation of their own righteoufnefs. But why will you hold fail that hope which muft end in eternal defpair, if it be a little longer entertained.— There is no hope will ftand by you, but what is built upon the merits of Jefus Chrifty and the infinite riches of God's free grace and love. And you have no claim to this hop6 without an intereft in Chrift by faith, and accefs to the grace of God through him : For it is Chrifi in you, that is your hope of glory. Col. i. 27. And you 7)iufty through the Spirit, wait for the hope of righteoufnefs by ftHth, Gal. v. 5. Let me neverthelefs intreat you to ftrive in earneft, in the life of all means; and not to give way to defponding and de- fpairing apprehenfions of yoiir cafe. There is yet hope in Ifrael concerning this thing. I am not advifing you to give up all hope of falvation, when directing you to renounce your falfe hope; but only to quit your expedlations of falvation in in your prefent ftate; and fiom your own attainments. De- fpair would be the greateft difhonour to God, and ruin to your ov/n fouls^, that you can be chargeable witli. Take en- couragement 0/" Regeneration. 351 couragement therefore, to exercife the moll earned, a£tive, and vigorous application tq the throne of grace, in all the appoint- ed means of life : For he that ploweth, may ploiv in hope. You have as much encouragement to hope for mercj in fuch a way of dutj, as any unconverted man in the world ever had. None of thefe ever had anj other refuge to fly to but the free grace of God in Chrift, and that door Hands open for you alfo. Strive therefore to enter in : For God hath not /aid to the feed of Jacoh, feek ye me in vain, Ifa. xlv. 1 9. Let me intreat you to be earneft with God, for the fpecial influences of his blelTed Spirit. Cry earneftly and conftantly to God, that he would fulfil the good pleafure of his goodnefs in your fouls. You cannot procure a faving change in your« felves ; and it is in vain to attempt it in your own ftrength. Be therefore importunate with God, that he will quicker^ you hy his Spirit dwelling in you, as Rom. viii. 1 1. To conclude. Look to it that you do not take up your rpfl jfhort of a fenlible experience of the Divine life in your fouls. Do not content yourfelves, till you feel the adtings of faith in Jefus Chrift, a hatred of fin, a love to God and godlinefs, a life of fpiritual mindednefs ; and the comforts of communioa and fellowfliip with God. Do not reft till you have lively views of the eternal world, and an aftive engagement of foul in the purfuit of it. Do not reft until yop get more and more viftory over your corruptions, and more and more delight and enlargement in your fpiritual courfe. Thus, laying ajide every weight, and the Jin which doth fo eajily hefet you, run with pa^^ tience the race that is fet hefore you, looking unto Jefus, the au~ fhor andfnijher of your faith, — V^o him he glory and dominioK for ever. Amen. REMARKS REMARKS ON A DISCOURSE OF Dr WATERLAND's, ENTITLED Regeneration Jlated and explained, according to Scrip- ture and Antiquity, HAVING, in the preceding fermon, fomething diftinftly confidered the nature and neceffity of Regeneration, there will be no occafion to take particular notice of all that is exceptionable in, Dr Waterland's difcourfe upon that fub,- jefl:. I fhall therefore endeavour no more than briefly to ihew in the general, that the foundation upon which he builds his hypothefis is falfe and deceitful ; that his dodrines are er- roneoiis and dangerous, and his arguments weak and incon- elufive. For this is fufficient to refcue thofe from the peril- ous deluiion who have a juft y^lne for their immortal fouls, without making any fpecial remarks upon many particular errors, ftrongly afferted, v/ithout any other evidence than the great name and charafter of the author. The difcourfe I am confidering is the fubftance of two fer- mons, preached from Tit. iii. 5. Not hy works of rightcouf nefs^ which we have done ; but according to his mercy he faved .v.r, hy the wajhptg oj" regeneration ^ and the renewing of the Holy Ghq/i, The Dr interprets the wafhing (or lauer) of re gene r nil 071 m this texty of water-haptifm, as (he tells us) the ancients always did ; and the rules of true critic fm require, (p. 2.); and under- llands this latter part of the text to he nearly parallel to thofe words of our Lordy except a man be horn of water and the Spi- rit he ca?mot enter into the kingdom of God, (p. 4.) In confidering this cafe, 1 ihall firlt give my reafons why J cannot underftand either of thefe texts of a baptifmal regene- ration; and then proceed to fliew, that, if they are to be under- ftood as referring to water-baptifm, they will prove no foun- 2 datioi^ ^'he Do6irin£ q/" REGENERATION Vindicated. 353 dation for the doftrines Dr Waterland pretends to build upon them. To begin with that in Tit. iii. 5. Why maj not the xvajh- •ing of regeneration be here underftood of the firft converlion of a linner, whereby he is (as it were in alaver) cleanfed from the former pollution and defilement of his lins j and the re- newing of the Holy Ghofi be underftood of a progreffive fan£li- &ation ; or elfe the latter claufe be confidered as exegetical of the former, fliewing us, that the w a flniig-of regeneration is by the rejieiving of the Holy Ghofi? The Dr tells us that the rules of true criticifm require, that it fhould be otherwife underftood. But certain it is, that the rules of true criticifm do not require that numerous places of fcripture, both in the Old Teftament and the Nev»^, parallel to the words before us, fhould be under- Hood in the fenfe he pleads for: But, on the contrary, make it neceiTary that they niuft be underftood in the view which I now propofe. To exemplify this, that text in Ezek. xxxvf. 25, 26, 27. muft neceflarily be underftood according to spy interpretation of the words under conlideration ; and cannot, by any rational and modeft conftrudlion, be forced into the Dr's fcheme. *' Then will I fprinkle clean water upon you, and *' make you clean from all your filthinefs, and .from all your " idols will I cieanfe you.- A new heart alfo will I give you, ^' and a new fpirit will I put within you, and I will take a- " way the ftony heart out of your flefh, and I will give you an ** heart of flefli. And I will put my fpirit v/ithin you, and *' caufe you to walk in my ftatutes, and keep vaj judgments, '' and do them."— In thefe words it is plainly vifible, that by fprinkling w-ith clean water muft be underftood the firft change made by converlion and regeneration ; that change by which a 7iew heart is given, and a new fpirit put within the happy re- cipients of it ; ^nA the Jlo7iy heart taien cist of their feffy, and a heart offiejh given them. This then is the wqjhing of re- generation. And is not God's " putting his Spirit within. *' them .; and caufing them to walk in bis ftatutes,, and keep *' his judgments and do them," a progreffive work of fan<3:ifi-. cation ; or the renewing of the Holy Ghofl .?- -I cannot fee any ' appearance of reafon why thofe words, in Tit. iii. 5. may not be interpreted, as thefe fo apparently parallel to them muft be interpreted.— If indeed this were the only place in fcrip« . y J ' tare. 354 '^^^ Bo&rine o/* Regeneration Vindicated. ture, where wajhing with water, and the renewing of the Holy Ghoji, were to be underftood in the fenfe I plead for, the cafo were more difputable ; but a diftindl view of this matter will plainly fhew us, that the like phrafeology has this conftant and invariable meaning throughout the bible. Thus, for inflance, in Ifa. xliv. 3. ** I will pour water upon him that is thirftj, ** and floods upon the dry ground : I will pour my fpirit upr ** on thy feed, and my blefling upon thine offspring.'' Ifa. lii. 15. ** So fhall he fprinkle many nations." Pfal. li. 7, 10. ** Wafh me, and I ihall be whiter than the fnow. Create in ** me a clean heart, O God, and renew a right fpirit within ** me." John xiii. 8. "If I wafli thee not, thou haft no part " with me." I Cor. vi. 11. " But ye are waihed, but ye are *' fandtified, but ye are juftified in the name of the Lord Jefus, '* and by the Spirit of our God." Heb. x. 2 2- " Having our ** hearts fprinkled from an evil confcience, and our bodies '* walked with pure water." Many other texts to the fame purpofe might be cited ; but it is neediefs to enlarge. If it be required, why this metaphor of fprinkling or wafli- ing with water is fo conftantly ufed to reprefent cur regenera- tion^ or that new principle whereby we are brought to the exercife of faith in Chrift, and to a life of holinefs, I anfwer. There is fuch a lively refemblance uetv<^een the vv'sdiing away our external defilement with water, and the purifying our hearts froni internal pollution by faith in the blood of Chrift, as renders this way of fpeaking moft pertinent, plain, and fa- miliar. And accordingly, the apoftie, in the ninth chapter to the Hebrews, particularly ftiews us, that all the legal purifica- tions among the Jews were types and prefiguratior.s of the blood of Chrift, by which (when received b}- faith) o?/r con- Jcienccs are purged from dead '■j:ork^ to fev^je the living God. Another reafon why I cannot underftand the Doftor's text in the fenfe which he pleads for is, becaufe regeneration, or tlie new birth^ is fo very often fpoksn of in fcriptiire, without any reference to water-baptifm , and confequently ought in like manner to be underftood in the words before us. Thus John i. 13. " Which were born, not of blood, nor of the will of *' the flefli, nor of the will of man, but of God." Gal. iv. 29. " But as then he that was born after the flefti, perfecuted him *i' that was born after thp fpirit, even fo it is now.'' iPet.i.23, " Being 'The BoBrine o/* REGENERATION Vindicated. 35^; "^ Being born again, not of corruptible feed, but of incorrup- *' tible, bj the word of God which liveth and abideth for ** ever." i John iii, 9. " Whofoever is born of God, doth not *' commit fin, for his feed remaineth in him ; and he can- *' not fin, becaufe he is born of God." i John v. 4, 18. " For " whatfoever is born of God, overcometh the world. — We ** know that whofoever is born of God, finneth not." In all which texts, where the new birth is exprefslj mentioned, there is not the leaft appearance of anj reference to water-baptifm. And this will further appear to be the cafe, if we take notice of feveral paffages of fcripture, where the fame thing is fpoken of in different terms. For inftance. To be begotten of God gives us the very fame idea with regeneration^ or the iiew birth; and is not only ufed in the very fame fenfe, but is the very fame word in the original, wherever it occurs* i John v. 18. '* We know, that whofoever is born of God, finneth not, but *' he that is begotten of God, keepeth himfelf, and that wicked '* one toucheth him not.'' i Pet. i. 3. ** Hath begotten us a- " gain to a lively hope." Jam. i. 18. *' Of his own will begat *' he us with the word of truth." i John v. i. •* Whofo- " ever believeth that Jefus is the Chrift, is born of God : ** and every one that loveth him that begat, lovetli him that *' is begotten of him." — It muft alfo be allowed, that thofe texts of fcripture which fpeak of our being created anew^ or becoming new creatures, or new men, mull fignify the very fame thing with being hor-n again-^ or born of God, fince both the one and the other are metaphors ufed to the fame purpofe, with a defign to reprefent our being brought into a n,ew fl:ate, as then (in a fpiritual fenfe) beginning to exift, or to have life. And if all fuch paffages of fcripture were diftifi6Hy con- fidered, not one of them will be found to have the leall refe- rence to baptifm. To exemplify this — We read, 2 Cor. v. 17. *' If any man be in Chrift, he is a new creature ; old things " are paffed away, behold all things are become new." Gal. vi. 1 5. " For in Chrift Jefus neither circumcifion availeth *' any thing, nor uncircumcifion, but the new creature." Eph. ii. 10. " For we are his workmanftiip, created in Chrift ** Jefus untc good works." Col. iii. 10. *' And have put on " the new-man, which is renewed in knowledge, after the " image of him that created him." y y 2 Now 35 <^ "I^e DoBrim 0/ Regeneration Vindicated. Now, upon this view of the cafe what manner of reafon car?.- be affigned, why the wajhiiig of regeneration muft lignifj hap- tijm? Mufl it be fo, becaufe the word wajhing, or laver^ muft be literally underllood, and neceffarily carries the idea of wa~ ter in it ? We find, by many inflances of the like ufe of the fame way of fpeaking in fcripture, that this conclufjon can by no means be juftified. This expreffion therefoi-e, muft not be taken in a literal, but in a metaphorical and fpiritual fenfe. — Mufl it be fo, becaufe the nature of the thing does fuppofe and require this interpretation ? This fuppofal alfo appears to have no foundation, as has been fully and clearly exemplified, — If therefore it be a good rule to interpret fcripture by fcrip- ture ; if we are ordinarily to find out the meaning of a parti- cular text of fcripture, by the conilant and invariable ufe of the fame manner of diftion in other parts of the bible, this notion of a haptijmal regeneration has no foundation at all in the word of God. If we fliould proceed to compare the charafters of the new birth, in thofe fcripture paffages which I have cited, with Dr Waterland's account of it, we fhall find ftill further evi- dence of his miiintcrpretation of the text in queftion. For inftance. To be born of God^ in the fcripture account of it, implies that vital principle whereby we. are enabled to believe in Je- fus Chrift : " Whofoever believeth that Jefus is the Chrift, ** is born of God," 1 John v. i. But, in Dr Waterland's ac- count of it, a man may be regenerated, uho i-eceives haptijm (like Simon MaguJ fuppofe^ in hypocrify or impenitency ; when pardon and grace, and all go/pel priiulegesy are conditionally 7nade over to them, tho'' not aBually applied, hy reafon of their dif- qualf cations, Cfrom p. 27. to p. 30J — That is, in plain terms, he may be regenerated without any a£lual application of any of the faving graces of the Spirit of God. And, on the othet hand, faith in Jefus Chrift is (according to him) fo far from being an evidence of regeneration, that a man may have faith in Chrift before he is born of God. Preventing grace;. (fays he) mnjl go before, to work in the man faith and repent^, ance, which are qualif cations previous to baptifm, Thefe he calls the firfl and lowefl degrees of renovation, (p. 13.) He a- gain tells us, that a7i adult ^ coming to baptifjnftly prepared by :. ' faith ^e DoBrine 0/ Re GENERATION Vindicated. 357 faith and repentance ; and afterwards perfevering to the end — He is not yet (before baptifm) buried with Chri/i into death, 7ior planted in the likenefs of his refirreBion / nor i7ideed clothed with the baptifmal garment i and therefore, inflriBnefs, he is not a member cf Chri/i, nor a child of God, (p. 20, 22.) In the fcripture account of regeneration, " whofoever is '* born of God, doth not commit fin ; for his feed remaineth " in him : and he cajunot fin, becaufe he is born of God. He ** keepeth himfelf, and that wicked one toucheth him not/* I John iii. 9, 18. But, in the Dr's account, a man that is re- generated may be fo far from having the feed of God remain in him, and from keeping himfelf, that the wicked one Ihall not touch him, that he may revolt frotn God, either for a tivze or for ever, (p. 12.^ In the fcripture account of regeneration, it is wrought is the foul bj the word of God, as the ordinary means by which we are brought into the new life. " Of his own will begat ** he us by the word of truth," Jam. i. 18. " Being born a- *' gain, not of corruptible feed, but of incorruptible, by the *' word of God," i Pet. i. 23. But in the Dr's account of ity the Holy Spirit, in and by the ufe »f luaier-baptifm,, caufes th& new birth, (p. 3.) ^ Moreover,, from the fcripture account of this change the happy partaker of it lives a life of holinefs and new obedience. ** He finneth not. He overcometh the world. He lives in " the love of God and his brethren. Old things are paflTed a- " way, and all things are become new. He is created in Chrift *' Jefus unto good works, which God hath before ordained, *' that he fhould walk in them ;" as appears from the texts be- fore cited. But, on the contrary, the Dr fuppofeth that the regenerate may fn ally fall fro7n grace, (p. 18. in the margin.) And that Tuch as have been favingly regenerated xi\2uj fall a* way by defertion and difobedience ^ and that aperfon once favingly regenerated may afterwards lofe all the falutary ufe of it, (p. 26.) And that thofe may be regenerated who receive baptifm (like Simon Magus fippofej i?i hypocrfy and impeniteney , Cp- 27 •) Tlie Reader is now to judge which of thefe two reprefenta- tions of the cafe is right, and to chufe which of them he will believe. Whether the fcripture account^ which declares all believers 358 "The BoBrine 0/" Regeneration Vindicated. believers in Chrift to be horn of God, or the Dr's account of this matter, who fuppofeth a man may be born of God with- out faith in Chrift, and that a man may have faith and repen- tance before he is horn again; the fcripture account, which re- prefents regeneration as an abiding principle, or the Dr's, which fuppofes the regenerate may revolt from God, either for a time, or for ever. He may chufe whether he will believe the fcripture reprefentation, that the word of God is the ordinary means of regeneration, or the Dr's fuppofal, that this is wrought by baptifm only: the fcripture reprefentation, that the rege- nerate are a holy people, or the Dr's fuppofal, that they may be apoflates, hypocrites, and impenitent. He mull judge whether this be not fufficient evidence, that the Dr ktietv not what he faidy nor whereof he affirmed ; that he has laid his foundation upon the fand, and that his fuperftrudlure muft necelTarily link with it. , Upon the whole then. We may fafely conclude, that the wafhing of regeneration in the Dr's text, does not> cannot lig- nify baptifm ; becaufe Vv^herever the like methods of fpeaking are found in fcripture, they necelTarily have a quite different meaning; becaufe regeneration is fo often mentioned in fcrip- ture, withovit the leaft reference to water-baptifm ; and becaufe the charafters which the fcripture gives, and thofe which the Dr gives of the new birth, are direfHy oppofite and incon- fiftent. Since I wrote this, I happened occafionally to meet with Dr Doddridge's excellent fermons on regeneration ; and finding there a paragraph moft appofite to the prefent purpofe, I could not forbear tranfcribing it. " Now I have fliewn you (fays he) " from a variety of fcriptures, under the former heads, that ** every one whom the facred oracles reprefent as born ofGod^ *■* receiveth Chrifl, overcometh the world, and linneth not. *' But it is too plaifi that thefe charaders do not agree to every ** one that is baptized ; and confequently it evidently follows, *' that every one that is baptized is not of courfe born of God ** or regenerate; and therefore, that baptifm is not fcripture re- *' generation. I think no mathematical demonftration plainer, ** or more certain than this conclulion. And therefore, what- ** ever great and ancient names may be urged on the other fide " of the queflion, 1 ihall reft the matter here, without lead- *'inff The DoBrine o/Regener^TION Vindicated, 3 59 " ino* you into the nicities of a controverfy fo eafily cleci- « ded." I now proceed to conflder, whether our blefTed Lord fpeaks of a baptifmal regeneration in John iii. 5. — And here it muft be premifed, that all the reafons already affigned, why the other text cannot be underflood in this fenfe, are equally conclulive in the prefent cafe. All the fcriptures, which I have cited, do as diredly ferve to illuftrate the meaning of this, as of the o- ther text. And all the fcripture charaders of the new birth, are as applicable here as they be there. To be " born of wa- *' ter, and of the Spirit," is the fame thing, with " the walhing *' of regeneration, and renewing of the Holy Ghoft ;" and as I have made it appear, that the latter does not fignify a hap- tifmal regeneration ; it thence alfo appears, that the former can have no fuch lignification. I Ihall however conlider forae fur- ther reafoHS, why " being born of water and the Spirit" can- not be underftood in the fenfe the Dr contends for. I . If being bora v,'ith water in this text lignifies baptifm, then there are none in any cafe whatfoever, who die unbapti- zed, that fliall ever obtain falvation. The exclulion of all who are not *' born of water and of the Spirit," is perempto- ry, and without any limitation. Our Lord llrongly afferts, that thefe " cannot enter into the kingdom of God." And now, will any of the Dr's admirers venture to teach, that all in- fants who die in the womb, at the birth, or at any time before there be opportunity to obtain the ordinance of baptifm for them, will be eternally fliut out of the kingdom of heaven? Will they venture to teach, that fuch adults as are truly pe- nitent for their fins, and true believers in the Lord Jefus Chrift, fliall eternally perifli for being providentially deprived of the opportunity of being baptized? Will they venture to teach, that every unbaptized perfon whatfoever, under what- ever difadvantages of education, in whatever place of abode Providence has fixed his habitation, how impoffible foever it may be for him to obtain this ordinance, fliall noJ, notwith- fl:anding the fincerity of his repentance towards God, and faith in the Lord Jefus Chrift ; and notwithftanding his holy and heavenly converfation, and hearty defire of baptifm, be eter- nally fliut out of the prefence of God. — And yet this cruel and uncharitable do6lrine, is the neceflaryconfequence of their interpretation ^& Tbe HoBrine o/' REGENERATION Vindicated. interpretation of this text. But, bleffed be God, thefe are not the doctrines of our Lord Jefus Chrifl. He teaches us indeed, that "he that believeth and is baptized fhail be fared," Mark xvi. i6. But the negative part of that propofition is limited to the unbeliever onlj^. ** He that believes not Ihall be dam- ned." Though he makes no promife of falvation to the de- fpifer, or wilful negleder of this ordinance ; yet he does not denounce damnation to all who are neceffarily deprived of this precious privilege. — And accordingly, the apoftle Peter inflruets us, that it is " not the putting away the filth of the *' flefh," by the water of baptifm, " thatfaveth," i Pet. iii.2i. It cannot therefore be the want of this, without contempt or negleft, that will damn us. — From thefe confiderations, we may tlien fafely and certainly conclude, that the text does not fpeak of a baptifmal regeneration ; the confequence of fuch an interpretation being too frightful ar^d unmerciful to be allow- ed or fuppofed. 2. Another reafon againil ailigning this meaning to the words before us is, our Saviour's upbraiding Nicodemus for his ignorance of thefe things. Art thou a mojier in Ifrael^ and knoiuejl not thefe things ? ver. lo. — What things does our Saviour mean? — Does he upbraid him for not knowing the Tieceffily of his compliance wi^h the gofpel ordinance of baptifm ; and his being regenerated by the Spirit, in the ufe of that ordinance ? How fhould a mafter in Ifrael know thefe things, which he had never read cr heard of before? — This there- fore cannot be our Lord's meaning. But, if \\& allow the con- llru6lion of thefe words which I am pleading for, the reproof will appear molt natural and reafcnable. It v/as indeed a Ihame for a mafter in Ifrael to be ignorant of that birth of water and of the Spirit, which is fo often fpoken of by the prophets. It was a fname for Nicodemus to be ignorant of< the neccffity ©f being fprinkled with clean water, and made clean ; of having God's Spirit put within him, that he might walk in God's ftatutes, and keep his judgments and do themt. Dr Wateriand fceins to have been appreheniive of this ob- jeftion ; and, in order to obviate it, tells us, that the rMfne^ or the notion, prohahly ivas not altogether tteiv in our Lord^s iin^e. For the yavs had been vjed to admit converts from heathenifin into the JewifJ} churchy by a baptifn of their oivri ; and they I cabled V^he Bo6irtm o/" Regeneration Vindicated, 361 called admijfion or reception offuch converts, by the nwie of re-^ generation or new birth, ns it was fo?neihing like bringing them into a new world, (p. 5.) He does not Indeed tell us what it is that he founds this conjefture of his upon, that we alfo might judge whether the name or the notion was probably not altogether new in our Lord's time. But admit that this was not onlj probably but certainly faft, what is it to the purpofe ? For how could a rr)after in Ifrael know, that becaufe heathens were wafhed with water, when admitted as converts from heathenifm into the Jewifli church, that therefore a Jew mufh be baptized, in order to his entering into the kingdom of heaven? How could he know that our bleffed Lord would improve the notion (as Dr Waterland fays he did) by the addition of the Spirit ; and eji- large the vfe of the rite, by ordering that every one, every con- vert to Chri/iia?iity , every candidate for heaven, fhould be bap-^ ti'x.ed? (p. 7.^ It is plaln> that his being a mafter in Ifrael, would acquaint him with none of thefe things ; and therefore, that this could not be our Lord's meaning, if we allow any propriety in this his reproof of Nicodemus. 3. Another reafon vfhy this text cannot be underftood as lignifying a: baptifmal regeneration is, our Lord's interpreta- tion of his meaning, in the fixth verfe of this context, " That '* which is born of the flelh is flefli, that which is born of the Spirit is fpirit." Whereby he plainly ihews us, that it was a fpiritual birth he fpake of; and they were fpiritual perfons who had obtained it. Now, could Dr Waterland pretend, that all who were baptized, and fo (according to his conllruftion of the debated text,) were born of water and of the Spirit, were truly fpiritual perfons ? No ! he could not but acknowledge, that there are fome of thefe (like Simon Magus) in a flate of hypocrify and impenitency. And it is vifibly and lamenta- bly true, that the far greatell part of the baptized, who (ac- cording to him) are all born of water and of the Spirit, have no claim at all to the character of fpiritual perfons. Thefe things put together, make it appear to me, equal to demonftration, that our Lord Jefus Chrift had no reference to baptifm in thefe words under, confideration. We may not fappofe that he politively pronounced ail fuch incapable of the kingdom of God, who are, by hisholy providence, denied Z z the 3!52 The DoBrine o/" Regeneration Vindicated, the opportunity of enjoying baptifm. — We are certain, that he would not upbraid Nicodemus for his ignorance of what It is impoflible he Ihould have been acquainted with. — We are certain, that all baptized perfons are not truly fpiritual ; and yet our Lord affures us, that the birth he fpeaks of has that transforming efficacy upon thofe that experience it, as to make them all fuch. — Thefe texts are therefore fafe in our hands, notwithftanding all endeavours to wreft them from us. And thefe two which I have now confidered, are the only texts in the bible, which can, with any appearance of plaufibility, be urged in favour of the Dr's hypothefis. How many there be that do, in the ftrongeft terms, eontradift this fcheme has been already confidered. But after all, lliould we allow that both thefe texts have a reference to baptifm. Should we allow, that being horn of water and the wajhing of regeneration are to be underflood of baptifm. Thefe texts will prove no foundation for the doc- trines which Dr Waterland, and the epifcopal clergy among, us (who feem generally to be of his v/ay of thinking) pre- tend to build upon tliem. Be it then fuppofed, that the ordinance of baptifm is here refen ed to, in both thefe texts, it can in neither of them im- ply any more, than the pledge, fign, feal, or token of our re- generation. It cannot imply that regeneration itfelf always accompanies this ordinance; and that all who are hnptized are horn again. If we allow this fenfe of the words, we thereby fuppofe, that to horn of water is to receive baptifm as a pledge or fign of our being cleanfed from our pollution, by the di- vine ifluences of the Spirit of God, and of our thereby becom- ing new creatures, and as it were born a- new. And thus baptifm may be called the laver of regeneration^ as it is a pledge and fign of our being cleanfed by regeneration, as it were in a laver. In both cafes, the fign mud be (by this in- terpretation of the words) put for the thing fignified, as being a lively emblem and reprefentation thereof. — This is a way of fpcaking commonly and frequently ufed in fci ipture. Thus we read of the covenant of circumcifion, A6ls vii. 8.; /. e. that covenant, whereof circumcifion was a fign and feal. Thus likewife we read of Chrift our paiTover, i Cor. v. 7. j i. e. Chrifl the fubllance and antitype, fignified and rcprefented by the The DoBrirte o/* Regeneration Vindicated. 353 the paffover. Thus we alfo read of the circumcifion of the heart in the Spirit ; /. e. that renovation of heart by the Spirit, whereof circumcifion was the fign and feal. In like manner, our Lord Jefus Chrift is called the Lamb of God^ our facri- jice^ \3c. to Ihev/ us, that all the legal oblations referred to, and terminated in him. And if the texts before us have any relation at all to baptifm, they muft be underllood in this fenfe, and no other, for the following reafons : I. Becaufe there is no necelTary connexion between 3fl^^z///7, and our being horn of the Spirit. — Simon Magus was rightly and duly baptized, and yet had no part or lot i?i that matter ; but was in the gall of hitternefs^ and bond of iniquity, A6ls viii. 21, 2:. 1 have already fliewn, that the charadlers of the new birth belong to but very few of the baptized world. All .difcourfe therefore of a fpiritual birth, with relation to thefe who live and die in a carnal Hate, is but a medley of incon- iiftency and contradidion. — Should we fuppofe, with Dr Waterland (p. 28, 22.), that the Holy Spirit has,fome way or other, a hand in every true and valid baptifm ; that the Holy Spirit is in fome fort offered to all that receive Chriflian baptifm; that the Holy Spirit confecratS's and fanBifies the waters of baptifm, giving them an outward and relative holinefs ; and that the unworthy are by their baptifm put into an external Chri/iian Jiate. What is all this to their being born of the Spirit ? What is this to thofe chara£lers of the new birth, that have been particularly recited from the facred oracles ? Baptifm cannot therefore be the new birth ,• becaufe it is a fa£t, too noan torious to be difputed, that the moft of thofe who are bc^ptiked were never bo7~n of the Spirit at ail, never bad any of the cha- raders of a regenerate ftate ; and confequently, this ordinance can be no more than the fign, pledge, or feal of regenera- tion. 2. Regeneration is an adl of God's fovereign grace ; the.pro- dud of his mere good pleafure and Almighty power. What- ever means he is pleafed to naake ufe of, in bringing about thi^ bleiled change, yet the change itfelf is by his own immedi- ate agency, without the help of any other concurring caufe in its produftion : " The vnndi bloweth where it lifteth, and " thou heareft the found thereof ; but canft not tell whence it " cometh, nor whither it goeth : fo is every one that is born Z z 2 ** of 364 ^>^^ DoBrine o/" Regeneration Vindicated. ** of the Spirit," John. iii. 8. We are " born, not of the will " of man, but of God," John i. 13. " Of his own will begat " he us," Jam. i. 18. We are *' God's workmanihip, cre- " ated in ChriH Jefus unto good works," Eph. ii. 10. No man then can have more agency in the new birth, than in tJie generation of the wind, the execution of the divine will, or the creation of a new world. This Dr Waterland acknow- leges — No nian (fays he) regenerates himfelf at all, that is, he has -no part in the regenerating a£l (which is entirely God's^ ivhatever he may have in the receptive. And if in this fenje only it he f aid, that he he purely pajjive, it is good and found doBrine, (p. i 7.) I therefore inlill upon it, that this good and found doftrine does utterly fubvert his whole fcheme. If man can have no hand in the regenerating a6l, but that is en- tirely God's ; and man can have a hand in haptiftn, it is then certain that baptifm is not the regenerating aiSt, nor can, in any fenfe, be called regeneration ; but as it is an outward fign, feal, or token of it. I fee no poffibility of an anfvver to this, but either by retra6ling the Dv's conceffion now cited, and en- deavouring to prove, diredly contrary to the above cited fcrip- tures, that, regeneration is not an acl of God's prerogative and fovereignty; and that man may concur, and have a hand in it. Or elfe, by endeavouring to prove that man does not concur, and has no hand at all in the adminiltration of baptifm ; but this alfo is God's peculiar prerogative, and a work of his im- mediate power. Here then the matter mull reft. It will not at all help the cafe, to fay, with Dr Water- land, that the unworthy are by their baptifm put into a Chrif tianfiaic, otherwife they would be mere Fegans fiill, (p. 29.)^ If this be granted, what follows ? What neceffary connection is there between a vifible and external Chriflian flate, and re- generation ?■ None at all, as I have particularly Ihewn before. And I now enquire, how they are brought into the Chriflian ilatc ? Are they Cod''s worhnianfhip, created in Chrifl fcfus unto good works ? Are they born, not of the will of man but of God? No I they are yet unrenewed — They arc yet /// hypo- crify and impenitency . They have had ";o more than a change of their external relation — A change that depends upon tlie will pf man j and how then can they be properly faid to be born a~ gain ? Hov/ can thtir haptifm. be any more than an external fign, 7he Do&rke of Regevekatiov Fifidicated. 3^5 fign, or feal of that fplritual change which thej have had no experience of. What is the regenerating ad, according to the Dr, with rc- fpeB to God almighty, but admijjjlon or adoption into fon/rjip, or fpiritual citize?ijhip F (p. ii.) And what is this adoption or fonfhip, with refped to a great part of thofe that partake of it, but the confecration of the waten ofbaptif??!, to an outward and relative hoHnefs, and a confecration of the perfons alfoy in an outward a?id relative ferfe, whether good or bad, by a f acred dedication of them to the worfnp and fervice of the whole trini- ty ; by which thej are brought into an external Chriflian flate, (p. 28, 29.) This is all the regeneration that the Dr himfelf fuppofes, with refped to a great part of the baptized world. And all this does (upon his fcheme^ depend upon the will of man : For it is what always accompanies every true and valid baptifm, though adminiftred to the hypocrite, impe- nitent, and unworthy, as appears from his 28th, 29th, and 30th pages. And confequently, this regenerating a6l is always as much at the choice of every man, good or bad, as it is at his choice whether he will, or will not be baptized. In a word. The regenerating a£t (upon this hypothelis) is nothing but hapti'm itfelf. For it enters into the definition of baptifm, that the water have an outward relative hoUnefs ; and that the baptized perfon be brought into an external Chrif tianjiate. The outward confecration jof tlie water, and the adminiftration of the ordinance, in the name of the facred Trini- ty, neceflarily imply both thefe things. The whole quefliou therefore is, whether man does, or does not concur in the ordi- nance of baptifm. — The Holy Spirit (he tells us) has a hand in every valid baptifm. What hand? None at all in the cafe before us, but to make the ordinance valid. There is no real change wrought in fuch an impenitent hypocrite. No rela- tive change, but what he may chufe or refufe at pieafure. I cannot forbear taking notice, upon this occafion, of a ma- nifeft blunder and contradidion in the Doctor's fcheme. Re~ generation (he tdlls us) is the work of the Spirit in the ufe of water, that is the work of the Spirit fngly ; for water dpes no- thing, is no agent at all, (p. i6.) It is a change from the fate natural into the flate fpiritual, a tranjlation from the curfc of Adam into the grace of Chrifi^ (p. 11.) And again, the Holy Spirit ^66 "5>> Z>oc7riW o/'Regeneration Vindicated, o spirit tranjlates them (infants) out of ajiate of nature , to which a curje belongs^ into ajiate of grace, favour ^ and blejjing; this i; their regeneration, (p. 24.) And yet thofc adults may be re- generated, who have never had any work of the Spirit upon their hearts, never been tranflated into the grace of Chrifl ; but are yet in hypocrify and impenitency, (p. 27.) And thofe infants may he regenerated, where renovatlo7i has fio place at all for the time heing, (p. 13.) ; and confequently, they are not tranflated at all into a Jiate of grace, fan our, ajid hkjjing. — He again tells us, that in the cafe of adults, regeneration and rcno~ •vation mufl go together, otherwife the regeneration is not a fa- lutary,nor a cojnplete regeneration, (p. 19. J) And yet (as I have fo often obferved) he allows, and endeavours to prove, that luch adults as have been baptized are horn of water and of the Spirit, though they have nq renovation at all, but are in a flat.e of hypocrify and impenitency. — His admirers would have done well to have reconciled thefe contradi61;ions, before they had been fo aclivc in propagating his dangerous doctrines. 3. J will add this further evidence to the point before us, that the apoftic afiures us, that " neither circumcifion avail- *' eth any thing, nor uncircumcifion ; but the new creature," Gal. vi. 15. Ey which it appears, that, notwithflauding thp enjoyment of any ordinances, the new creature or the new birth may be wyanting, and our privileges avail us nothing at all. The fame thing is confirmed by the Apoflle Peter» with re- fpeft to baptifm in particular, i Pet. iii. 21. " The like fi- " gure whereunto, even baptifm, doth alfo now fave us, (not " the putting away the filth of the ilelh, but the anfwer of 3- '•■ good confcience towards God) by the refurreciion of Jefus " Chrift." That is, as ene of the greatefl divines that our nation has ever bred * has paraphrafed thefe wqrds, " The " outward adminiitratlon of this ordinance, confidered materi- " ally, reacheth no furfher but to the wafhing away the filtli '* of the flefii, but more is fignified thereby. There is deno- **' ted in it, the rellipulation of a good confcience toward God, " by the refarre£lion of Chrifl from the dead; or a confcience *' purged from dead works to ferve the living God, Heb. ix. " 14. And quickened, by virtue of his refurredlion, to holy " obedience," fee Rom. vi. 3, 4, 5, 6, 7. By thefe texts it is evident, * Dr Over, pRcr.matalogir. p. 180, '^e BoBrine q/ Regeneration Vindicated, 367 erident, that haptijm is not the nevo creature.; and tliat it faves- us only as it is a pledge and fign of a renewed confcience, and- of our being quickened, by virtue of Chrift's refurreftion, unto newnefs of life. Or, in othej words, it is not properly in any refpedt regC7ieration itfelf, but the outward fign, pledge, or to- ken of it. Which was the thing to be proved. By what has been faid, I think it is clearly manifeft, that if thefe texts under confideration are even allowed to have a reference unto baptifm, this cannot be fappofed in any other fcnfe, than as haptifm is an outward fign, feal, pledge, or token of regeneration ; and not properly in any refpe£t the nevj birth itfelf. For how can that, ltri£lly fpcaking, be the new birth,- or any part of it, which is enjoyed by multitudes who have no one fcripture charafter of the regenerate ftate ? How can a perfon be faid to " be born, not of the will of man but of *' God, to be God's workmanfhip, created anew in Ghrift Je- *' fus ;" and to be born of God's mere good will and pleafure by this ordinance, which depends upon the will and pleafure of man ? How can haptifm, in ftridlnefs and propriety of fpeech, be the new creature, when we may enjoy all ordinances with- out being new creatures? How can haptifm in itfelf avail to our regeneration, when no ordinance will avail any thing with- out regeneration, or the new creature ? How can the wafliing away the filth of the fiefli be regeneration, without what is fignified thereby ; a renewed confcience, and a conformity to the refurreftion of Chrift in a renovation of our lives ? I mull needs fay, they are bold enough who dare venture their eternity upon the Dr's fcheme, after fuch evidence as this a- gainll it. Thus I have given my reafons againft the Dr's interpreta- tion of thefe fcriptures ; and mull now attend to what he has to fay in favour of it. His principal argument for this conllruftion of the words is this. One t^jing is certain, that the ancients took in oaptifm in- to their notion of regeneration, A. learned writer has proved at large, that hoth the Greek and T.atin fathers, not only ufed that word for haptifm ; hut fo appropriated it alfo to haptifm, as to exclude any other converfon or repentance not confidered with haptifm, from heing fignified hy that name, (p. 8.) ' To which I anfv«'er, That though I do not pretend to vie with the 368 The DoBrinc 0/ REGENERATION Viftdicated. the Dr in the knowledge of antiquity ; yet I cannot but pre- fume, from what little acquaintance I have with the dodrines of the ancients, that they generally underftood thefe texts to lignify regeneration in no other fenfe than I have now laft ex- plained them. And what ftrengthens my prefumption is, that fome of his own quotations plainly carry this fenfe with them ; and particularly that from St Auguftine, whom he has cited in confirmation of his do£lrine,* exprefsly fliews us his fenfe of this matter, that the water (of baptifm) externally Jhevos forth the facrament of grace ; and the Spirit internally operates the heneft of it. — The fathers, fome of them, did in- deed (as was their ufual method of fpeaking) ufe very ftrong and hyperbolical expreflions upon this fubjeft, which would almoft lead one into the apprehenfion, that they held even the Popifii opinion of the neceiTity of the facraments, and of their conferring grace ex opere operato, by their own proper virtue. But then, when we find them on fet purpofe declaring their fentiments of this matter, denying the abfolute neceffity of baptifm to falvation ; and calling baptifm ohfignatio fdei, ^Xidifigillum fidei, thefign and feal of faith, one would hope to have found a key to thefe rhetorical flouriflies f . But it lignifies but very little, what was the opinion of the fathers iu this cafe. We have the bible as well as they, and as good advantages to underftand the meaning of it as they had. And it is as well known, by all that are any thing ac- quainted with antiquity, that they held many fuch ridiculous opinions as would now expofe a man to the contempt and fcorn of the world, if he (hould make a profeflion of them. To exemplify this, in an inftance fomething parallel to the cafe before us. Some of them explained that text, John. vi. 53. " Except ye eat the flefh of the Son of man, and drink his ** blood, ye have no life in you," to be underftood of the facrament of the Lord's fapper ; and thence argued the neceffi- ty of infants partaking of that ordinance in order to their fal- vation ; and they accordingly fed them with the confecrated 2 elements. * /.qua j&-itur, exLIber.s forinfecus facramcntum gratis?, et Splritus ope- rans intrini'fcus beneficium gratiae, folvens vinculum culprc, reconcilian* bonum naturie, regenerant hominern in uno Chrifto, ex uno Adarao ge- neratum. t Vide "VVillot's Synoptis Baptifml. From p. 556. forward. The BoBrine o/" Regeneration Vindicated. 369 elements. *' Sine Chrilti carne et fanguine, (faith St Au- *' guiline *) nee parvuli vitam habere polTunt,r Vindicated. oj y to their eternal ruin ! — Here is a mark, bj which a man may 'Eoaclnde hiixifelf in a Jiaie of Jhhatio/i, without having ever been weary and heavy laden with his fins ; though it is fuch whom Chrift invites to come to him far reji. Mat. xi. 28. Without feeling himfelf fick, though it is fuch to whom Chriit is the phyfician, Mat. ix. i2. Without any repentance for his fins, though they who da not repent Jhall fur ely perijh, Luke xiii. 3. Without any true faith in the Lord Jefus Chrift, tho' he that believes not Jhall he damned, Mark svi. 16. Without any humility, or fenfe of their unworthinefs and impotence, though. God rejijleth the proud and giveth grace to the humble. Jam. iv. 6, Without 2iny fpiritual mindednefs, though that be necef- fary to life and peace, Rom. viii. 6. Without a vidory over the world, though they that love the world and the things of the world, cannat have the love of the Father in them, i John- ii. 15. Without any hve to the brethren,^ or the children of God, though by this we are to know that we are paffed from death to life, i John iii. 14. Without a careful attendance up- on the duties and ordinances of religion, though we are di- rected thus to feek, if we would find, and knock if we would have the door opened. Mat. vii. 7, 8. Without having old things pafs away, and every thing become new ; though all that are in Chrift Jefus, are thus new creatures, 2 Cor. v. 17,. And, in a word, without having Chrijl in him, which every one muft have, except he be a reprobate, 2 Cor. xiii. 5. All that is propofed, is to be daily gaining ground of our vices and of our pafllons, and in this to be upon the improving hand. — If this be a fuilicient mark of fafety, why may not all the moral heathen be in a ftate of falvation, as well as fuch pre- tenders to Chriftianity? They have in this the better of them, that they are unbaptized, whereas thefe, by their empty pro- fefTion, daily break through all the bonds of their baptifmal covenant, and thereby greatly aggravate their guilt and mifery. — It infinitely concerns all the profeflbrs of Chriftianity to fee to it, that they have better evidences of a faving converfion to God than this comes to, otherwife, however they are daubed with untempered mortar at prefent, they will not ftand the trial of the great day. It will in that day be found what they have got by it, who are deferting our communion, through prejudices conceived againft the doctrines of fpecjal grace, and the 57^ '^ke H Oct rim q/ REGENEilATlON Vindicated. tlie neceffity of regeneration, in order to their future fafety ; and have joined themfelves to another, where they feem to hope they ftiall fiad a wider gate, and a broader way to eter- nal life. Pity it is, that fuch as thefe cannot forefee the con- fequence of their dangerous miftake, before it is too late. In order to this, let them ferioufly reflect upon the the following corollaries from what has been faid : Coroll. I. It appears from the foregoing difcourfe, that the regeneration defcribed in fcripture, and the regeneration de- fcribed by fome of our epifcopal clergy, are two diftin£l things, •which differ fpecifically, and are diredly repugnant in their nature and properties. — This is not a diftant and far fetched confequence, but what naturally and neceffarily flows from the premifes, and may be received with as full affurance as we can have in any cafe whatfoever. I know men may wrangle perpe- tually; and, by the power of words, make the moft defparate cafe lookfomething plaulible. Butlknow alfo,that as contradictions can never be reconciled, fo it is impoffible, in the prefent cafe, to make the regeneration defcribed by fome of our epifcopal clergy, to be the fame with that defcribed in fcripture, with- out making it appear on both parts true, that all who are born of God are true believers ; and fome that are born of God may neither have faith nor rrpentafice ; that all who are born of God do not fm, and cannot fin ; and fome who are born of God may be in impcnitency and hypocrijy ; that all who are born of God may have his feed remaining in them, that they cannot fin ; and fome that are born of God may not have his feed remain in them, but may finally fall fr cm grace, with fun- dry more inconfiftencies, before confidered pavticulary. Thia then is no Ior;ger a matter of fpeculation, but of utmoft cer- tainty, that they mean one thing and the fcripture another by regeneration ; and that thefe are as much two things, and as truly diftinCl and different, as any two things in the world. Coroll. 2. From hence it further appears, that we cannot fee the kingdom, of God, \\\ confeouence of thefe principles efpoufed by fome of our epifcopal clergy. How harfn foever the confequence may be fuppofed, it is neverthelefs infallibly certain. Our Lord aflTures u5, that -vtithout regeneration we cannot fee the kingdom of God. What thefe gentleman call regeneration, is not the neiu birth I which 57j^ i)oif??7/3f «/R'EOENER.\TiON Vindicated. 271 vMzh ourlDlefTed Saviour means, and which the fcripture de- icribes ; and therefore not the new birth, by which we nauft be prepared for the kingdom of God, and without which we can never enter into it, as I have fully proved. Their principles teach, that there is no other regsneration neceffarj, than what they dcfcribe as above. The fcripture teaches us, that the pfoperties and charaders of that rege?ieration, which is abfioiutelj necefiarj in order to our entering into the kingdom of God, are effentially diftinft and diiFerent from the properties and charafters of that rege- neration which they defcribe ; whence it neceffarily follows^ that we cannot enter into the kingdom of God in confe(juence of their principles . By this it appears of what confequence it is to be fet right in this matter. — I would not be here mifunderllood, as though I deteriiiine all fuch incapable of the kingdom of God, who hold the dodrine which I oppofe. No ! I doubt not but fome of thefe may have experienced in their hearts, what they op- pofe in their heads ; and be pradlically acquainted with v/hat they are in fpeculation prejudifed againil. But thefe miifl get to heavenj in a way very diftant from their principles, under the dreadful difadvantage of a powerful bias to incline tlipm the wrong way. Coroll. 3. It thence alfo further appears, how much fafer it is for our people to hold fail the form of found words which they have heard, in this important point, than to venture up- on a change to thefe fchemes of our epifcopal clergy. — It rnuft. be obferved, that I am not nowfpeaking of the difcipline or ceremonies of the Church of England, whatever objedtions may lie againft them ; but of this great article of our faith and hope, which is thus fub verted by fome of th^ir clergy. — Were it poffibie they fhould be in the right, our pvofeffion is neverthelefs fafe. We are baptized, in obedience to our Lord's command, as Avell as they, and have therefore as fa|r a claim to baptifmal 7~ege?ieration as they can have : and are belides feeking for regeneration, diilinft from baptifm, to qualify us for the kingdom of God. Here then can be no danger, if we adl up to our principles, and experience what we judge necelTary to our falvation. But then, if our fentiments are right, (which I hope by this time I have a claim to fuppcfe) what will be- 3 B come 378 1'he BoBrine 0/ Regeneration Vindicated. come of them, who have no other, and Avho feek no othe?, than a haptifmal regeneration to quaiifj them for the kingdom of God. Thu5 1 have made lome brief reniarks, upon what I eileem- ed of the v?.q%. dangerous tendency in Dr Waterland's dif- courfa of regeneratioiiy hoping, that by the Divine bleffing, it may be of fome ufefulnefs, for veclaiming feme Vvho have been too foon led away from their fledfaftnefs ; for eftabJifh- ing others in the faith cnce delivered to the laints ; and for impreiTing upon the minds of cur people in general, the lail neceflity of their experiencing a greater change, than the mofl c^ them have yet experienced, if they would ever enter into the kingdom of God. A DIS. A DISPAY OF GOD'S SPECIAL GRACE. I N A FAMILIAR DIALOGUE, BETWEEN A MINISTER AND A GENTLEMAN OF HIS CON- GREGATION, ABOUT The Work of GoD, in the Conviftion and Converfion of Sin- ners, fo remarkably of late begun, and going on in thefe American parts. WHE REIN The objeftions again fi: fome uncommon appearaTices amongft us are didinftly confidered, Miflakes re&itied, and the Work itf elf particularly proved to be from the Holy Spirit. k.n Addition, in a fecond Conference, relating to fundrj An- tinomian principles, beginning to obtain in fonie places. By JONATHAN DICKINSON, A. M. MINISTER OF THE GOSPEL AT ELISAEETH-TOWN, NEW-JERSEY. Firfl Printed at Philadelphia^ in the Year 1743. THE ATTESTATION. E mnft be ajlranger in Ifraely who has not heard of the uncommoa religious appearances in the feveral parts of this land, among perfons of all ages and charafters. This is an affair which has in ferae degree drawn every one's attention, and been the fubje3: of much debate both in converfation and writing. And the grand queflion is, — . Whether it he a work of God, and how far it is Jo? The moil feiious and jadicious, both miniflers and Chrif- tians, have looked upon it to be, in the maifi, a genuine work of God, and the effeft of that efFulion of the Spirit of grace, which the faithful have been praying, hoping, longing, and waiting for; while, at the fame time, they have looked upoa fome circumftances attending, it, to be from natural temper, human weaknefs, or the fubtility and malice of Satan permit- ted to counter-a6l this Divine operation. But here rightly to dillinguifti is a matter of no fmall diffi- culty; and requires both a fcriptural knowledge of, and aa experimental acquaintance with the things of the Spirit of God. Mr Edwards' difcourfe, concerning the di/litigui/Jjing marks of a work of the Spirit of God, has met with deferved accept- ance, and been of great ufe. — The following performance, by •another Dear and Reverend Brother in a diiFerent part of the country, is alfo, in bur opinion, exceeding well adapted to ferve the fame defign, vi'z. to help people to judge of the. prefent Work, whether and how far it is of God; and to remove thofe prejudices,' which may keep them from owning..it to the ho- nour of God, and from coming under the power of it to their own falvation. ' Here the reader will fee the ordinary work of the Spirit of grace, in applying the redemption purchafed by Chrift to par- ticular fouls, judicioully defcribed, in feveral diftin£t parts of it, convi£iio7if cofiveifon^ and confolation: The neceffity of regene- ration and faith in order to final falvation, and the neceffity of conviclicn and bixiTi illation jn order to thefe, clearly evinced from 382 tiiE ATTESTATION. from the reafon and nature of the thing, as well as the method God has eflablifhed in his word : Miftakes, which might prove fatal and undoing, carefully guarded againft: And very fafe and fuitable direftions given to one who is awakned to that enquiry. What mujl I do to le f.roed?- — Whoever tcikes up this hook and read':, has as it were in his hands a glafs, in which he may behold what fnanner of perfon he is; whether a natural or renewed man, a hj-pocrite or a found believer. The form in which it appears is dialogejlical ; in the man- ner of a converfation carried on by perfons under borrowed names ; which makes it not the lefs pleafant, entertaining, and inftruftive. It is a method the beft fuited of any to an- fwer the defign : For this way of inftruftion is the mofl eafy and familiar ; engages the attention more clofsly, ftrikes the mind more direftly, and gets the neareft accefs to confcience ; which the reader will eafily difcern to be the fpecial aim of the Author, whofe name would have been a fufficient recom- mendation of the work, had he thought it proper to have pre- fixed it to a performance of this kind. But in the want of that, as many of us as have had the pleafure to read it in manufcript, do, with freedom and fatis- faclion, recommend it to thofe into whofe hands it may come; and them to the bleffed influences of the Divine Spirit in the reading of it. And if particular perfons, while they are read- ing it, would as it were place themfelves in the room of the Inquirer, in the converfation thus reprefented, with an open mind and a ferious difpofition, the important things which are the fubjeft of it, might, by the bleffing of Chrifl, be brought fo clofe and home to them, as to put them into fomething of a lilce frame with that which the two dilciples were in, while they converfed with the rifen Saviour in their way to Em- maus, v/ho faid afterwards one to another, " did not our hearts ** burn within us, while he talked with us by the way, and ** while he opened to us the fcriptures ?" And, in recommending this book to the world, we would be underftood as owning, and bearing a public teftimony to what is called the prefent work of Cod in this land, as it is he^e flatcd and diftingiiiHied (feparate from thofe diforders, errors, and delufions, which are only the unhappy accidents fomet^me^ The attestation. s^2 fometimes accompanying it), to be fuch a glorious difplay of the Divine power and grace, as may well raife our won- der, excite our praifes, and engage our prayers for the pre- fer vation and progrefs of it. I\Iay the children of God then unite in that prayer, Let thy work appear more and more unto thy Jervants, and thy glory "unto their childreri; and the beauty of the Lord our God be up" on us ! Bolton, Aiig. 10. 1742. Benjamin Coleman. Joseph Sewall. Thomas Prince. John Webb. William Cooper. Thomas Foxcroft» Joshua Gee. A PRE- A PREFATORY ATTESTATION TT 7E, whcfe names ai'*e under written, with pleafure em- ^ " brace the jjrefent occafion, to give a joint and public teftimonj to the reality and truth of the late revival of reli- gion in this land; or to what is called generally and juftly the worJ^ of God. If any fhould enquir€ what we mean by the work of God ? We think the judicious Author of the following Dialogue, has given a plain and pertinent anfwer to this enquiry, which we declare our high approbation of. A work of convi6lion and converfion fpread not long fince in many places of thefe provinces, with fuch power and pro- grefs as even filenced, for a time, the mofl malignant oppofers ; they were then either afraid or afhamed openly to contradict fuch aftonifhing difplays of the Divine almightinefs, in alar- ming multitudes of fecure linners out of their fatal ftupor, and exciting; in them the utmofl folicitude about the everlaftin^ concerns of their fouls, many of which gave us a rational and fcriptural account of their diftrefs, and afterwards of their de- liverance from it, agreeable to the method of the gofpel of Chrift. Their comforts as well as forrows appeared, by all the evidences we can have of fuch things, to be agreeable to fcripture and reafon. It afFe6ls us to think how poor fouls flocked to the dear E- manuel, the bleffed Lord Jefus, as doves to their windows ! What multitudes, in our religious aflemblies, trembled, like the jailor, under the apprehenfions of God's dreadful venge- ance ! And how many melted into the foftell contrition, or were tranfported into joy and praife, while they beheld the amiable glories of redeeming grace and love ? And thefe fen- fations have been followed in many by a gofpel converfation'. What afFedtionate aiFe6l:ion have in many been excited to the King of faints? What tender concern have they exprefled for the honour of God's name, and the good of his kingdom ? Whr.C bowels of pity have they 'had over the perifliing fouls of o- 2 thers ? A Prefatory attestation. 385 thers ? And, what tendernefs and circumfpedion has appear- ed ill the courle of their behaviour? Infhort we are fulljper- fiiaded thiit we have had all that evidence of the reality of a work of God among us, which can be reafonablj expelled in the prefent ftate of things, fince miracles have ceafed. What if there were fome things exceptionable in the conduft of feme of. the inftruments and fubjefts of this work, is this fo ftrange .an incident in a ftate of imperfection, as to give us ground of furprife or prejudice againft the whole work ? But here we muft obferve, that divers falfe reports have been invented and fpread induftriouflj, both bjrti'ord and wri- ting, in order to blacken the charafters of feveral minifters, whom God has been pleafed, of his pure goodnefs, to honour with fuccefs ; and other charges againft their condu6t have been^invidioufly aggravated beyond their proper foundation, and fet in a falfe light; and fome of the fubjecls of this work have been doubtlefs treated in the fame manner. It is fliocking to think that any fliould dare to oppofe a work attended with fuch commanding evidence as has been among us, we would befeech all fuch to confider folemnly the following paragraph, of the Rev. Mr Robe, minifter of the gofpel in Kilfyth, in Scotland, his praface to his narrative, which is as follows, vi%. " Laftly, I ferioufly beg of any who ** are prejudifed againft this difpenfation of God's extraordi*. *' nary grace, and look upon it as delufion, that they'll ftiew " themfelves fo charitable and good, as diredl me and other *' minifters what we ftiall aafwer diftreffed perfons of all ages, ** who come to us, crying bitterly that they are. loft and un- ** done, becaufe of unbelief and their other fins — What Jh all *' tye do to he faved? And as a young girl abbut twelve, who " h.ad been in diftrefs for fome time, called for me to a fepa- ** rate place in a houfe where I was, and alked me with great *' fedatenefs. What Ihall I do to get Chrift ? Shall we tell them •* they are not Chriftlefs and unconverted, when we evidently *' fee many of them to be fuch ? Shall v/e tell them, that their *' fears of the wrath of God is all but delufion ? And it is no *' fuch dreadful thing as they need to be much afraid of it. *' Shall we tell perfons, lamenting their curfing, fwearing, " Sabbath-breaking, and other immoralities, that it is the devil 3 C *« that 335 A PREFATORY ATTESTATION. *' that makes them now fee thefe evils to be ofFenfive to Gottj " and deftruclive to their fouls ? Shall we tell them, who, un- " der the greateft uneafinefs, enquire at us what they fliall do *' to get an interefl and faith in Jefus Chrift, that Satan is de- " luding them, when they have or ihew any concern this way. ** In fine. Shall we pray, and recommend it to them to pray to *' God that he would deliver them from fuch delufions ? It *' would be worfe than devilifli to treat the Lord's fighing and " groaning prifoners at this rate ; and yet fuch treatment is a *' natural confequence of reckoning this the work of the devil, " and a delufion." We think that our Reverend and ingenious Brother Mr Jonathan Dickinfon, of Elizabeth-Town, in New-Jerfey, who is the author of the following Dialogues, has, with much judgment and foiid rcafoning, therein baffled the common ca- vils of oppofers againil the work of God, and anfwered the objedtions of the fcrupulous. We cannot but highly approve of his defcription of the nature and neceffity of convi£lion, and cftablilliing it upon the impregnable bafis of fcripture and rea- fon. His account of regeneration, faith, and confolatioa, is likewife exactly agreeable to our fentiments. We likewife concur with our Reverend Author, in his fea- fonable effort againft Antinomian errors, exprefled in his fe- cond Dialogue ; and declare to the world, that we believe and maintain that fanftification is the evidence of our jullification, and indifpenfably neceffary to eternal falvation; and that affu- rance is not effential to failh, but only a feparable fruit of it. Yet we agree with the Reverend and very judicious Mr Fla- vel, in his Sacramental Meditations on Eph. i. 13. who fpeak- eth thus, viz. That " though all believers are not fealed at ** one and the fame time, yet there are few, if any, believers ** but do meet with one feafon or other in this life, wherein ** the Lord doth feal them." By v;hich fealing, he tells us before, in the fame difcourfe, he underilands the Spirit's giving a fure and certain teilimony to the reality of that work of grace he hath wrought in our fouls, and to our interefl in Chrifl and the promifcs thereby, fatisfying our fears and doubts a- bout our eilate and condition. And we appreliend, the Author of the aforefaid Dialogue v/ith LibertinuS; is conliftent here- witli. A PREFATORY ATTESTATION. 387 with, in what he fays about manifeftation, perfuafion, and afTu- rance, which he ufes as fynonimous terms, as appears from the 99th page, et alibi. We do therefore heartily recommend the following fuccindl, nervous, and judicious compofure, to the impartial confidera- tion of mankind ; and cannot but judge that there is fufficient light and argument in it, to convince all that are not under the power of a corrupt bias and vmreafonable prejudice, of the truth and certainty of the matters contained therein. ' O inay the God of truth and holinefs arife and plead his own caufe, and grant his fuccefsful fmiles to this performance, and others of th? like nature and tendency, that, notwithlland^ ing the prefent gloom of unjuil reproach, contempt, and oppo- fition call upon, and made, againft the work and fervants of God, it may be revived in the midfl of the years, among us and elfe where. And here we cannot but declare our great fatisfaclion with the concurring fufFrage of thofe reverend and worthy gentle- men, of a fuperior and dillinguiflied charailer (whofe names are mentioned in the preceding preface), to the blelTed work of God in this land. We rejoice, and give glory to God, that in this day of blaf- phemy, rebuke, and infult, he is pleafed to raife up witnefTes in divers parts of the world to appear for his caufe, by public atteftations and defences, amongil whom we would mention, with due honour and refpedl, the Reverend Mr Edwards of Northampton in New-England, in his fermon upon the dif- tinguiihing marks of the work of the true Spirit ; and in his late book, entitled, " Some thoughts concerning the revival of ^'^ religion in New-England, and the way it ought to be acknow- *" ledged and approved, in five parts." Likewifs the Reverendl Mr Robe, in the aforefaid preface and narrative. And the Reverend Mr Alexander Webiler of Edinburgh, in his book, entitled, *' Divine influence the true fpring of the extraordi- " nary work at Cambuflang, and other parts of the v.'ell of " Scotland." Before we conclude, we think it neceffary to advertife the 'Reader of this particular; namely, that though the Reverend Author of the enfuing Dialogues, did not think it proper to 3 C a pre^^ 388 A PREFATORY ATTESTATION. prefixhis name to the firft edition of them ; yet, being now aflced, Jie allows his name to be mentioned in this fecond edition ; but we mull not longer detain the Reader from the performance itfelf : We therefore conclude, and remain his friends and Br- yants, in Jefus Chrill, Philadelphia, '^ime i. 1743. Gilbert Tennent. William Tennent. Samuel Blair. RiGHARD Treat. Samuel Finley. John Blair. A J) IS- A DISPLAY OF GOD's SPECIAL GRACE, IN A PLAIN AND FAMILIAR DIALOGUE, B £ T W £ £ N A MINISTER AND 'A GENTLEMAN OF HIS CON, GREGATION, ABOUT "The work of God, in the ConviBion arid Converjlon of Sinners, fa remarkably of late he gun and carried on hi thefe Airierican parts , A MINISTER being vifited by a Gentleman of his Con- ~ gregation, their converfation turned upon the religious appearances, which are at prefent fuch matter of fpecnlation and difcourfe. — This conference having proved fo verj fer- viceable to that gentleman, it is hoped, that, if communicated to the world, it maj not fail of fome ufefulnefs to others alfo, in thefe times of general debates and fearchings of heart, a- bout the waj of falvation. I lliall therefore endeavour, as faithfullj as I can, to fet the fubftarice of that converfation in view— -with its happj eiFedls ; reprefenting the perfons con- cerned under the borrowed names of I'heophilus and Epinetus, The Dialogue proceeded in the following manner : Theophilus. You have doubtlefs heard the joyful tidings from feverai parts of the country, of the great revival of reli- gion, of the numerous conviftions, and (as we hope) faving converfions to God, among perfons of all ages and characters, as well as moil different moral qualifications. You cannot but have heard of the lerious and avv'ful concern among mul- titudes of every fort, about the falvation of their fouls ; how miniflers have been quickened and revived j fecure and fen- fual 390 A hijplay of God'^s fpecicd Grace. fual perfons awakened ; formalifts and felf-deceivers detedled and undeceived ; fincere Chriftians comforted and ftrengthen- ed ; and how, even out of the months of habes and fucklings^ Chrijl has perfeBed praije.~\ hope you will join with me in ' adoring and magnifying the name of God, for this wonderful difplay of his pov^er and grace. Epinetus. " I am afraid either to fpeak or think any thing that may be derogatory to the free grace of God ; or that may refledh any dilhonour to his blefled Spirit : And yet I cannot but acknowledge, that many of the late appearances are matter of Humbling to me 5 and very diffonant to the ap- prehenfions I have hitherto entertained of religion. — I am therefore glad jsou have introduced this difcourfe, that I may have opportunity to propofe my difficulties ; and that you may obviate them ; and give me fatisfa6lion, if you can." THKOPfi. T ihall chearfully endeavour, according to my capacity, to confider and anfv/er your objedlions, if you will be pleafed to propofe them feparately ; and to lay afide all pre- judices againft the truth and the evidences of it, that may be laid before you. — This lail condition I have the greater rea- fcn to infill upon, becaufe your eternal intereft does immediate- ly depend upon it ; and a love to your own foul fliould divefh you of ail prepoii'effions, in an aifair of fuch infinite impor- tance. EriNET. " I acknowledge, Sir, that your conditions are juft and reafonable. And I hope my conduct will convince you, that I am not willing to lofe my foul, by a tenacious adherrence to my own fentiments ; a fond opinion of my prefent fafety ; or a wrangling humour and difpofition. — I Ihali therefore endeavour modellly to propofe my objeftions; and impartially to attend to your anfvvers." Theoph. Be ple&fed then to propofe your firft objection, that it may be difiindlly coniidered. Epinet. " I firft objecl againft thofe frights and terrors^ that fo commonly abound, not only among ourfelves, but in. feveral parts of the country.- - Can it be fuppofed, that a merciful God ffiould take pleafure in the melancholly de- icdionS; foul-diftrefles, and defponding fears of his creatures? —I mwftt A Difplay of God's fpecial Grace, 391 *~-I mud confefs, I have a very difFerent idea of the Divine nature." Theoph. No, Sir, it cannot be fuppofed that God takes pleafure in the miferj of any of his creatures, as fnch. But it muft be fuppofed agreeable to the Divine goodnefs, to deliver his reafonable creatures from their mifery, in a method agree- able to their rational nat^je. And that this is applicable to the cafe before us, may perhaps appear evident to you, if you will be pleafed to anfvver me to a few queilions. — And I firft enquire. Whether we are not all of us, whilil; unconverted,7?//- Jul and guilty creatures in the fight of God ? Epinet. " Mofh certainly ! — Both yczv and Gentile are all under Jin ; and the whole world are hecom" guilty before God.'''* Theoph. I enquire again. Whether all that remain in this {late of fin and guilt, are not under a fentence of condemnation by the law of God ? Epinet. " This muft alfo be granted — He that helieveth not is condemned already ; a?id the wrath of God abideth on himJ'' Theoph. Is not every unbeliever liable every moment, to have this fentence of condemnation executed upon his foul ? Epinet. " That cannot be denied : For we k?iow not at what hour the Son of man will come, whether at evening, at mid~ night, at cock-cro^ving, or in the morning.^'' Theoph. Is it poflible for any man to be eafy and fecure under a fenfible Impreffion that he Is an enemy to God, an heir of hell and damnation ; and that he may be, for ought he knows, before to-morrow morning, among devils and damned fpirits, in the lake that burns with fire and brlmftone ? Epinet. " But has not every one a refuge to fly to ? Is not Jefus Chrift freely offered in the gofpel ?" Theoph. 'TIs certainly impoffible to have too high appre- henfions of the riches of gofpel-grace, of the wonders of re- deeming love, or of the readinefs of the Lord Jefus Chrift to fave the woift of finners, upon gofpel-terms. — But I muft yet enquire of you, what thofe terms and conditions are, upon which the Lord Jefus Chrift and his faving benefits are fo free- ly oifered in the gofpel ? Epinet. " The blefTed Saviour freely offers hlmfelf and his glorious faivation to all who will believe in him, and live to him." Theoph, 5 pi A Bifplay of Gtfd'sfpecial Grate, Theoph. But do all men believe in Chrifl, and live to him ? EpinET. *' No \—All men have not faith.'''' TitEOPH. Has any man a natural power to believe in the Lord Jefus Chrift ; and thereby to obtain an intereft in him and his offered falvation ? Epinet. " No! — Our Lord himfelf affures us, that no man can come U7ito him, except the Father draw hi/nJ''' Theohh. Does God the Father aftually draw every man to Chrift, give them a lively faitli in him, and a title to his falvation ; or has he any where promiied, that he will do fo? Epinet. *' No ! — He has hidden thefe things from the wife and prudent ; afid revealed them unto babes. — 7b Jome it is given to know the myjleries of the kingdoin of God ; but to others it is not given." Thegph. This then is the cafe of a convinced finner. He has a fenfible view, that he is by nntttre a child of wrath; that he is guilty of numbetlefs fins, both of omiffion and commif- lion ; that he is by the law of God fentenced to eternal condem- nation, and liable every moment to have the dreadful fen- tence executed upon him, to his everlafting ruin. — He has hitherto withftood the offers of falvation in the gofpel, which dreadfully aggravates his guilt and mifery. — He finds himfelf incapable to comply with the gracious propofals of falvation by Jefus Chrift ; and has therefore no claim to the comforts of them. Though God can, if he pleafes, give him this power, he has no fecurity that God ever v.'ill. — He knows, that if he dies in his prefent ftate, he has nothing before him but a fear" ful expeBntion of fiery indignation , which Jhali confume him. And whether he Ihall ever obtain a faving change is to him dreadfully uncertain. He maj'- die fuddenly in his guilt and pollution. He may return (as many others have done) like a dog to his vomit, to final fecurity and impenitence ; or he may deceive himfelf with a falfe hope, and be found too late with a lie in his right hand.— In a word, He has utmcft cer- tainty of a moft dreadful damnation, if he dies in his prefent condition ; and, at the beft, but an uncertainty whether he fliall efcape the eternal wrath of an angiy God. And now, judge you, whether a reafcnable being can poffibly avoid a I diftrefiinsi A D if play of God\^, whereby the congregation is put into confufionj the minifter's voice drowned; and every one's mind called off from their devotions, to attend to thefe exclamations. —Thefe things I have feveral times feen myfelf ; and, I confefs, they are and cannot but be matter of {tumbling to me." Theoph. Do not you think perfons may have ixa^fudden -xnd powerful imprejjions of their guilt and danger made upon their minds, that they cannot refrain from thefe outward and audible expreffions of their inward agony and diftrefs ? Epinet. *' This may poflibly be the cafe with fome ; but I cannot think you will pretend that all thefe out-cries are of a Divine original. — I have known fome of thofe that have been noted and famous ior repeated exclamations in public, whofe future 4q8 ADifp!ayofGod''sfpecialGrace, future converfatloas have not given the bell evidence in their favour." Theoph. And have you known ?ione of thofe that have thus openly exprelTed their diilreffing concern, who, by their future conduft, have manifefted a lajling change y both in their hearts and lives ? Epinet. " I muft acknowledge, that there are a confider- able number of whom I arn obliged to make that charitable couclul'.on '- A number that I am perfonally acquainted vv^ith, who were before carelefs, iecure, and even proiligate perfons ; but, from the time of thefe public exclamations, have reform- ed their former fenfaal lives, and appear to be ferious, devout, and truly religious." Theoph. This then muft make it evident tliat their con- '■oiSlions are from the Spirit of grace, for the reafons I have before affigned ; if their inordinate paJjio?is be allowed to flow from their own infirmity. EpiN'fT. " But what fhall Vv'e fay of thofe others, of whom I fpake before?" Theoph. According to Avhat H^ht I at prefent have in this affair, from what obfervations I have myfelf had op- portunity to make when I was lately abroad, and from what informations 1 have had about thefe things, I have been ready to come into the following conclufions. 1 firll ta^e it for granted, that x.h.Q poiver and grace of God\\2.\t remarkably ap- peared upon fome of thefe occalions. The fanftifying and a- biding effedls of fome of thefe convictions do loudly and mani* feilly declare, that tliey proceed from God himfelf.— Yet I cannot help but conclude, that there has been a great deal of human infirmity fometimes difcovered in this cafe. Perhaps fome of thofe, who have thus openly proclaimed their diftrefs, might have put a greater rejiraint upon their pallions, if they had, v/ith the utmoft care and pains, endeavoured it. — Nay, I have been informed, that fome have fuppofed it their duty thus openly to give vejit to the agonies of their mind, left they lliould quc7ich the Spirit of God. And if fome of our minillers have given too much encouragement to thefe exclamations, this circumftancc of the work (on that fuppofition) will not appear fo wonderful.-- -And it may, befides, probably have happened, that fome who have (through the influence of the I Spirit) A Difplay 6f God's fpecial Grace. 409 Spirit) been fo deeply afFefted with a fenfe of their fin arid mifery^ that they really could riot refrain thefe public excla- mationSy have thereby fo alarmed the foftef paffioria of many others, as to excite them (from a natural fympathy) to break forth in like cries and groans , though they have had no other special iriipreffioris upon their minds. I think 1 have feen fomething of this kind myfelf. And it cannot be wonderful, if fiich as thefe fhould difcover theftijfelves to be biit Jiohy- ground hearers. — And if any fhould be fo prodigioufly wicked, as to counterfeit thefe degrees of conviftiori from mere ojienta-. ^ion, arid a defire to be elleemed religious, as they find others have been for the fame reafon, this alfo would add to this kind of appearances. But charity hopeth all things. EpiNtT. *' This reprefentafion of the cafe doth (I confefs) appear to be juft arid fatisfaSory." Theoph. You muft then allow, that none of thefe unufual appearances are any juft prejudice againft the riecefiity of con- vi6lions, preparatory to our faying cbnverfion. EpINEf, " That is true ; but there zve other appearances, that have been no lefs ftirprizirig, arid are more of a llumb- ling-block to me, thari thofe a.lready mentioned." THEopft. What do you mean ? EpiNET. " When I was at — — while Mr — was preaching, J faw fome of the hearers firft tremble, like paralitic perfons, or rather like perfons fliaken with a violent ague ; and then fortie of thetri fell upori the ground in a Jwoon, and lay for fome time lender confiderable convuljive motioris. —Thefe things raife ftrange ideas in iriy mirid.'^ Theoph. I have not feen any of thefb things rtiyfelf ; and am not therefore fo capable to form a judgment about them. It may be fafefl for you arid I to fufpend our judgirient of them, till we fee what fruits and confequerices appear.— On the one hand, God can (if he pteafeth) malfce as powerful im- prefRoris tipon m^ns minds \ij his Spirit, as he did upon I^aul's by a light from heaven, that ihall fudderily arid forcibly caji them to the grotind.—Bnt, on the other hand, as this b'as riot been his ufual difpenfatiori, t do riot know that We haive any warrant to expeSf fuch things, rior to conclude froiri thefe agd- tatioris, feparately corifidered, that they necefiarily are, or a;'re not^ the confequences of the operations of God's Holy Spirit.-^ ' 3 F iSudden 41© A Bifplay of God's fpecial Grace. Sudden and ^xfaX furpr'i%es may produce Urange efFe£ls upon the animal cEconomy ; whether v,/itb, or without any due ino- preflions oifin. But (as I have fliewn you before) a lave fur- prife will never raife finners from their ftate of fpiritual death, and procure ^ fanStifying change in their hearts and lives,^ If this therefore be the confequence of thefe unufal appearances, give God the glory ; for the work is certainly from him. If the excefs of terror and paflion be allowed to flow ixorahuman hifirmity ; yet the change itfelf, in its whole progrefs, whether conlidered as preparatory or faving, can proceed from nothing elfe (as I have before proved to you) but from the working of almighty power ^ whereby. God is able even to fubdue all things to himfelf. — But then, on the contrary, we may fafely fufpeft this to be no more than a natural furprife, or at moft but a temporary convi£lion, whpn there is no lading good efFe£l thereby produced. Epinet. " I do not know what to fay to thefe- things. For my part, I do not underfland them." Theopii. But cannot you leave thefe things to God and time to difcover; and^ in the mean while, make it your earnefl and folemn buiinefs to obtain thofe ^r«ao?/j- qualif cations, th£.t j-ou are certain you mull obtain, or perilh for ever? Epinet. " The Lord give me a heart to comply with your advice. I am fure it is high time to look about me; and well may deftrudlion from God be a terror to me, if I have not yet taken the firfl ftep towards falvation, as I am awfully a- iraid that I have not." Theofh. It is indeed of ijifinite importance for every one to fee to it, that their hope for eternity is well founded; and to be now in ^■axu^'^ firivir.gto enter in at the fir ait gate , while the day of vifitation lafts. And in order to this, it is of great ccncern, that the mind be wholly freed from all prejudices a- gainfl the methods of converting grace. Epinet. " That the prefent conference may have that hap- py f.fFedl upon my mind, as to remove all the prejudices that I have heretofore entertained, and give me a juft view and ap- prehenfion of things, I Ihall take the freedom to propofe fomc furtlicr difliculties, from thefe late appearances, which I do not know how to fclve; hoping for the continuance of your friendly affiftancc," Theopu, A liifplay of God''sfp&ciai Grace. /\i i Theoph. I fhall rejoice in being any way ferviceable to your beft interefts. Be pleafed therefore to propofe your difficulties. Epinft. " I canndt underftand thofe excejjive Joys, which many of our late converts manifeft in a very extraordinary \Vay and manner. — Some feem to be a£led with the moft rap- turous exults ; while others^ under the fame comfortable and delightful apprehenfions, fall into a fyncope, arid faint away, remaining for fome time Under a proftration of bodily itrength." Theoph. Can a weary and havy-laden finner poffibly do otherwife than rejoice, upon his obtaining good evidences of ari interejl in Chriji, -and the favoitr of God; and thereby his freedoni from the dreadful burthen of guilt, and the ama- zing apprehenfions of the wrath of God, with which his foul was fo greatly opprelTed? Does not the apoftle according- ly tell us, that being juflifed hy faith, we have peace with God, and rejoice in hope of the glory of God ? Epinet. " But the text you mention, fpeaks nothing of thofe extatic joys, which have lately been fo much talked of.'* Theoph. It that text does not fpeak of ftich extraordinary joy, there are many other texts of fcripture that do particu- larly fpeak of this alfo : Such as that, (i Pet. i. 8.) In whom believing, ye rejoice with joy iinfpeahable and full of glory . And that, (Eph. ii 13, 14.) After that ye believed, ye were fealed with that Holy Spirit of promife, vjhich is the earneji of your inheritance. — You certainly cannot have feen or heard of any thing of this kind, fuperior to joy unfpeakahle and full oi glo- ry. And it is equally certain, from the nature of things, that iiothing can exceed the earmjl, firft-fruits, or fore-taftes of the future inheritance. — You mtift therefore acknowledge, that the fcriptuf es do fpeak oljoys as eminent, both for kiftd and de- gree, as any of thofe inflances can be, which you refer to. Epinet. " How then does it come to pafs that we have heard nothing of this kind heretofore? Were there no Chrift- ians in the world till mwf'' Theoph.' This queftion is founded upon a falfe and mif- taken fuppofition. — 'Y.h.tiQ joys have been experienced by ve- 3 F 2 ry 412 A Difplay of God''sJfeeial Grace. ty many of the children of God, in all ages and difpenfations of the Church. And I have raet with former inftances of this kind, more eminent and remarkable than any of a late date, that I have heard of. — It muft indeed be fuppofed, that in this happy time of a more general efFufion of the bleffed Spirit, in- flances of this kind will be more numerous j and thefe experi- ences rcioit Jreely fpoken qf» EpiKET. " Then you fuppofe thefe joys to proceed from the immediate influences of the Spirit of God." Theoph. Be pleafed to read Rom. viii. 15, 16. and try •whether you yourfelf can dare to think otherwife, than that it is the Spirit of adoptiofiy whereby believers can fo joyfully cry, jihha. Father ; and that this proceeds from the vcitnefs of the Spirit T^imfelf nx)ith our fpiritSj that we are the children of God. Epinet. *' It feems to me an invincibk ohjeEtion againft this, that fome have experienced thefe felf-fame rapturous joys, whole future converfations have not exhibited the fruits of the Spirit^ and have been very far from evidences of their good iiate. — Can it be fuppofed that the Spirit of God will witnefs to the adoption of proud, dilhoneft, and worldly perfons?" Theoph. How do you know that thefe have experienced the fame kind of comfort, the felf-fame joys that others fpeak of? — Thefe yojj of the Holy Ghofl are certainly incommuni- cable to any who have not themfelves had the experience of them ; or, as the apoltle expreffeth it, they are unfpcakable : They are a new name written, which fione can know hut they that have it, — Some perfons, alas ! may (from animal impref- fions, or from diabolical delufions) imagine that they have thefe Jealings of the Spirit ; and be lulled afleep, in their car- nality and fecurity, by this vain dreanj. — In this \yay the de- vil plays a fure game — and, no doubt, often transforms hiin- f elf into nn angel of light to this end, that he may keep peo- ple fecure, by an imaginary experience of a ftate of fafety. He never a£ls more like a devil, nor is he in any Ihape more to be feai-ed, than in this plaufible difguife Epinet. ",How then jQiall we diftinguifh thp fealings of the bleffed Spirit from animal impreffions, or diabolical delu- fions?" Theoph . Though I have told you before, that thefe di- vine A Bifplay of Go4^s fp?cial Grace, 413 ■^ine cxperieaces are incomijiuniGable, inexpreflible to thofg who are ft rangers to them^ yet there ipay be a. certain aicnj fafe diftinaion made between |:he QHf and the other by thefe following rules : Firjiy Falfe anci delufiye joys never do, but the unfpeak- able joy and Cvomfort of believers always does flow from: good evidences of a jiijiified Jiate. — The Spirit of God ne- ver does fet his feal to a blank ; nor caufe perfons to re- joice, they do not know why, or for what. — They there- fore, who depend upon their joys, as the only evidence of a juftified ftate, are always deceived : But they whofe re- joicing flo^s from good evidences of a juftified ftate, are never deceived. —In thofe who are flhriftians indeed this is the or- der: They are ^x^ jujlified by faiths and have peace with God; and thence rejoice in hope of his glory. — Should I cpngratulate you upon yoiir accefl^on to the government of this pravince, it might fill you with fudden joy, fronj your imaginary pro- motion : But as this rejoicing had no foundation, it muft quickly end in difappointment ani vexation. But ftiould I bring to you the king's letters patent, vefting you with that dignity, your joy would be rational and groiinded. The ap« plication of this to the prefent cafe is e^fy and familiar. And |hen again. — Efinet. ** Pardon me, Sir, if I take liberty to interrupt you, that I may (before you proceed further) enquire whe- ther this diftin£tion of yours (wliich I acknowledge to be moft juft and fcriptural) does not neceiTarily conclude againft moft of thofe fudden tranfporting joys of which we are treating. For ' ho vy can thefe flow from good evidences of a juftified ftate^ which are fuch quick tranfitions from greateft darknefs and diftrefs ?" Theopji. Do not you think that the Spirit of God can make a quick difcovery of Jefus Chrift to the moft dark and diftrejGTed foul ; and enable him to give a fpeedy, hearty, and fenfible confent to the gofpel-offer? Suppofe the cafe to be (as it frequently is), that a perfon is at leaft under a moft uncom- fortable y///^f'«c^ with refpedt to hi^ ftate -He fees many dark fymptoms upon his foul, and is filled with awful jealoufy of the event.; if not under greateft agony from a dreadful expec- tation 41^4 -^ J^ifp^^y ^f Goi's f fecial Cracft t&tion of eternal mifery. In the time of this thick darknefg^ the Spirit of God fliines with a fu7~pri-zing light into the foul, difcovers the fnlnefs and fufficiency of Chrift, and his readi- nefs and willingnefs to fave all that come to him, enables the poor trembling foul heartily and willingly to atcept this pre- cious Saviour upon his own terms ; and to feel that he dbes fo. By this means he ^nds joy and peace in believing. Now, in this cafe, his rejoicing is founded upon the mofl: fenfible evidence of a true faith in Chrift ; though perhaps there may be but little or no difcernible diftance of time, between his ailing faith in Chrift and this ravifning fruit of it. The con- tinuance or renewal of this joy in believers is, in like manner, accompanied with fitch outgoings of the foul to Chrift, and fuch p^jJjeddin':; abroad of the love of God in their hearts^ as' carries its own evidence with it. They have reafon to rejoice, or elfe it would be a fallacious and abfurdycij'. EpiNtT. " This explanation of the cafe removes the dif- ficulty beyond raj expedations. — You will now be pleafed to proceed to gi.c the other diflinBions you v/ere about to pro- pofe, betv/ccn the foul-deluding joy of the hypocrite, and thefe fealings of God's holy Spirit." Theoph. I would (^Secondly') obferve, that the joy of the hypocrite tends to exalt his fpirit, and lift him up with a high opinion oihimfelf; itcaufes him, like the pharifeef of old, to thiu^ himfelf righteous ^ and to defoije others : But the joy of the true believer does always exceedingly humble his foul, and lay him low, under a deep fenfe of bis vilenefs and unworthi- nefs. It fills him with admiring and adoring thoughts of the ■wonderful diftinguiflilng grace of God to fueli a guilty and polluted creature as he is. And, 1'hirdly, Theyoj/ of the hypocrite tends to fecuriiy, and to more negligence, llothfulnefs, and formality in duty : But the joy of tht true hslicder has an animating and quickeinng influ- ence upon him, in all the duties of a religious life. It caufes him heartily to love, and diligently attend all the ordinances of God, and to mount up with wings as the eagle, to run and 7iot be weary, to walk and not faint. Fourthly, Thtjoy of the hypocrite leaves him under the do-: minion of his lujls, more carelcfs of his heart and life, moTO bold and confident in the commiiTioh of fin, from an apprehen- A d-ifplay of God''s fpecial Grace, 415 iion of the fafety of his (late: But, on the contrary, the yoy of the true bclitver caufeth him to loath him f elf for all his iniqui- ties and aho77iinations ; and, from a principle of love to God, to ,be more careful to approve hiinfelf to him, and more fearful of offending him. In a word, Thefe ravifliing an4 tranfporting iniluences of the bleffed Spirit are always a happy fource of habitual fpirittial-tnindednefsy of holincfs towards God, an4 right eoufuefs towards man : For the fruit of the Spirit is in all coodnefs, and righteoufnefs, and truth. EpiNET. *' Are we not in great danger of ?ni/iake in the fipplication of thefe rules." ThcOph. I fee no great danger of miftake by thofe whq w\\\ ferioujly and impartially attend to them. For, on the one hand, can the devil himfelf delude any foul by good evidences of a juftified flate, and by the exercife of a lively faith ? Or will he endeavour, by thefe tranfporting comforts, to make any man walk humbly with his God, to quicken him in his fplritual walk, to imbitter his fins to him, and make him mpre watchful over his heart and life, and more fpiritual and heavenly in his whole converfation ? This cannot be. Such joys therefore mull always be acknowledged to be the fruits of God's bleffed Spirit^ and the manifeflation of his love to the foul. And, ©n the other hand, jt is impoffible that the Spirit of God fhould delude men with falfe, groundlefs, or unreafon-. able comfort and joy, or lead them, by his divjne influences, to pride, felf-opinion, and vanit^y of mind ; and to hypocrify and, formality, boMuefs and fecurity in fin. This Joy therefore, however rapturous and estatic, can be no other than a danger-j ous and fatal delufion, Epinet. " I cannot but acknowledge, that you have given a jufl and reafonable folution of my difficulties in this cafe j and yet thefe things are what I have no fen/ibk apprehenfion pf : But, alas I that is what you cannot help me to. You have convinced me, that nothing but the powerful influences of the bleffed Spirit of God can beget a faving change in me, or give me the comforts of it, if 1 had it. And how ihould I ex- pe6l to know any thing about this joy and comfort, when I am afraid I know nothing elfe as I ought to know, and have yet laid no foundation for rejoicing ! However, fince we have be- gun upon thefe fubjeds, I v/ill take liberty to be further ' troublefom? 4 1 6 A Difplay of God-s fpecial grace i troublefome to you, in propofing one or two more of the dif- ^culties I have had on. my mind from the late appearances, if your patience will hold out." Theoph. Indeed, Sir, there is po refting with fafety in fuch £t ftatfe as you apprehend ypur own to be; Certain ii is, that yoU: are eithfei' a qhild of God or his erieniy ; either ain fieir of heaven or hell ; either in g. converted ftate, or upon the bor- ders of eternal deftruftiori. You catinpt be infenfible that this is not a trifling affair, but that it infinitely concerns yoii to fee to it, that you be not too late ajhamed of your hope. I thought it my duty to ufe this freedom with you, and hope you will accept it (as I am fure it is deligned) for an aft of kindnefs and friendfliip. As for the other difficulties you fpcak 6f,- 1 hope yoiir propofing them will riot be unfervice- able to either of us ; aud i fhall therefore be heartily willing $0 contribute what T can towards their removal. Epinet. " I confefs there is fomething elfe of greater iin- portance for me, than to be finding fault with other naens conduft. But I have grounds to hope, from what I have al- ready experienced, that this conference may ferve to make my own patti more plain before me ; and therefore I fhall pro- ceed to inform you, that I cannot underfland the new method of difcourfing aboTit religious experiences in all companies, and upon all occafioiis, fo very freely and commonly." Theofh. I hope you are not againft mens improving their Opportunities together, in converfing upon religious fubjefts, arid in endeavours to affift and quicketi one another in the way to the kingdom of God — 'T^hey that fear the Lord, fpeah , syften one to another, and God keeps a book of remembrance ,• and theyfhcll be his, in the day when he binds up his jewels. Epin£T. " There may fometimes be ocpafion for fuch dif- couife, when Chrilljans meet together : But do you fuppofe, that religion flioilld always be the turning point of converfa!- tion." TheoPH. I acknowledge we may be called by bufinefs, or out of civility to others, and fometimes merely for the di- veriion of our ovvri minds, to difcourfe up^ other fubjefts.-^ But as religion is infinitely the moft important concern, fo it fliould certainly be moft upon our hearts ; and then it would sdfo be mofl upon our lips : Fot ottt of the abundance of the 2 heart Al)ifplay.ofGod^sfpecialGrace:^ 4^7 heart the mouth fpeaheth. And it is indeed the fcandal of pro- feflbrs, that they fpend away their foclal opportunities in worldly, vain, trifling difcourfe ; as if they came into the world for no other end, but merely to amufe themfelves and «ne another. But would they duly confider, that ybr every idle word they /peak y they ntuji give an account in the day of Judgfuciit, they would be more careful to follow that advice, £ph. iv. 29. to haite their commmiications fuch as is good for the vfe cf edifying, that it may minifter grace unto the hearers 9 And. that advice, Coh iv. 6. Let your fptech be alway with grace- faftions between God and their fouls ?" Theoph. Suppofe I were difcouriing with any man about his religious experiences and attainments : and found good reafon to conclude, that he reited in a mere form of godlinefs^ and was thereby in danger of eternal perdition ; do not charity and companion to his precious foul oblige me to tell him my fears J with the reafons of them, that I may (\i poflible) pre- vent his peripj ng with Li lie in his right hand / — To give you a more fenfible spprehenlion of what I mean : Suppofe, from the account you have given of yourfelf in the prefent conver- fation, I have reafon to conclude, that you are yet a ftranger to tht power of godliiiej s ^ am i not obliged, in duty to God and faithfulnefs to you, to fet your danger before you ? Epinet. " I believe both thefe queftions fliould be anfwer- ed in the affirmative. " Theoph. Well then, there may be occalion to reprefent to particidar perfons our fears of their refting in a mere form of godlinefs. — And paidon me. Sir, if, out of a tender regard to your eternal intcrcll, I am obliged to tell you, that 1 cannot but think the occafion is now before me. I am awfully a- fraid, from your utter unacquaintednefs with the methods of Divine ' A 'Difplay of Codf s fpecial Gract. JI23 Divine grace In a finner's converlion, that you have never yet experienced that change, which you certainly muft experience, or never enter into the kingdom of heaven. This, Sir, is the greateil kindnefs to you that I aiTi at prefent capable of ; and I hope you will accept it accordingly. EpiNtT. " Sir, you furprize me. Though my confclence was before laying the fame charge againft me, your faithful dealing (for which I heartily thank you) has revived and quickened its accufations j and my mind is grown very unea- fy, that I am not fo fit for further difcourfe.- But it may not be unferviceable to me, to hear your particular fentiments up- on the prefent fubje£t. It may perhaps farther remove thofe finful prejudices, that I am fenfible I have entertained. — As you have already Ihewn who are not guilty of finfuUy judging one another : Be pleafed alfo to fhew what this fin is, which the fcriptures fo much condemn, and who may he faid to be guilty of it." Theoph. The Lord grant, that your prefent concern may- end in well-grounded comfort and peace ! — As for my fenti-? ments, upon the fubject under confideration, 1 fhall oiFer theii% in the following particulars : I. There is no doubt to be made but that there has been utterly a fault among us, in the cenforioufnefs, and reproach- ful afperfions, that have been fo commonly obierved and com- -■ plained of, in fo many parts of the country : Nor can it be doubted, by any that have read the New Teftament, that this is a very great fin, deftrutlive of Chriflian charity, injurious to our neighbour's reputation, produdlive of divifions and animo- fities ; and of prejudices in mens minds againft the pre feflbrs, and even the profefllon of vital piety : And tI:erefore very provoking unto God. — But then it concerns us, that we our- felves may avoid this fin, which we fo juftly condemn in o- thers, charitably to conclude, that fome of thefe act with good views, though vipon miftaken principles ; and that they have a zeal for God therein, though it be not according to know- ledge. 1. They who adventure to cenfure the flate of fuch, who are of a regular and blamelefs converfation, friends to a religi- ous life, and careful obfervers of the ordinances of God, "^ithciut any fpecial acquaintance with their religious experi- ences. 424 -^ T^ifp^^y ?/* Goifsfpecial Grace* ences, are guilty of this fin. W'jo art thou that judgejl anO' ther man's fervant F to his own majler he Jiandeth or jalleth, Rom. xiv. 4. 'Judge nothing before the time, until the Lord come, ixiho both will bring to light the hidden things of dark^ 7iefs, and will riiake umnifeft the coimfels of the hearty i Cor. iv. 5. 3. They Avho publifn and proclaim abroad their fears and apprehenilous of regular and blamelefs profeffors, that they arc but formalifls and hypocrites, though they may fuppofe they have good grounds for their fears, are, not- withllanding, guilt}^ of that judging, which the fcriptures condemn ; for they hereby fet at nought their brother, con- trary to Rom. xiv. lo. And fpcak evil of their brother, and judge their brother, and thereby fpeak evil of the law, and fudge the law, they are therefore not doers of the law, hut jiidgei, James iv. 11. Thefe apprehenfions, if fuch we have, ihould either be cottcealed in our own breafts ; or elfe (if we have opportunity for it) privately, charitably, and affectionate- ly communicated only to the perfon co7icerncd, for his beft good and advantage. 4. They who, with rigour, roughnefs, and afperity, in deal- ing Hith any perfons of a regular converfation, do admonifli them of their formality ; and they who, in a pcfitive, haughty. manner determine their prefent ftate and future danger ; thefe are likawife guilty of this fin. For herein alfo they are not doers of the luiv, but jadges ; and hereby they put a ftumblingn block, and occafion to fall, in their brother'' s way, contrary to Rom. xiv. 13. They hereby irritate mens paffions, prejudife them againil the perfons and profeffion of their admonifiiers ; and inflame the enmity of their carnal mind to the pow^er of godlincfs. 5. When men run into thefe methods of judging thofe mi- nifters of the gofpel, who are vifibly well-qualified for the mi- flry, and have vifibly conduced themfelves well in the dif- charge of their facred trull, they are more aggravatedly guil- ty of this fin : by prejudifing people againfl their muufter j and thereby making them (light the ordinances of the gofpel, to the great dsnger of their precious fouls. This is to direct violence to that admonition, i Tim. v. 19. Jgainfl an elder receive not an accufation, but before two or three witncjfes ; and I to A Difplay of GocVs fpecial Grace, 4 2 j; to that exhortation, Phil. ii. 29. Hold fucb in reputation.— Upon the whole, They who have been guilty in any of thefe inftances, have great reafon for a particular and deep repent- ance ; and for a folemn care to reform their future conduft. For, whatever thoughts they may now entertain, they muft quickly ftand before that Judge, who will let the world fee the honour he puts upon his word; and the regard heexpefts from all who profefs his name, to the rule which he has given them. — Thus, Sir, I have endeavoured, according to my capa- city, to anfwer your demands in this inftance alfo. — Are there any other difficulties before you, which you defire Ihould be confidered ? Epinet. " I Ihould be fomething gratified by hearing your opinion of the pra6lice which has very much obtained of late, of politively determining the converjton of particular perfons ; and even of declaring to their faces, that they are in a convert- ed and fafe ftate ; though perhaps, in fome of thofe inftances, there has been but a very fhort time to obferve this great change. — Thefe things have Humbled me. But I am afraid, whether I have not been a£tcd more by prejudice, than by a proper concern for the interefts of religion, in my oppofition to them." Theoph. You muft own, that thefe operations of the blef- fed Spirit, whereof we have been difcourfing, are, in their own nature, fenlible impreffions j which may be difcerned by thofe who are the happy fubje£ts of them. They therefore, who have had a convincing and humbling fenfe of their fin, guilt, and impotency ; who have been thereby driven to defpair of help from any refuges of their own ; who, in this their extre- mity, have had a difcovery of the fufficiency and willingnefs of the Lord Jefus Chrill to fave them, and have betaken them- felves for refuge to this hope fet before them ; fuch may be capable to exhibit in fome fneafure thefe their experiences, with the comforts which flow from them, to others ; and there- by give good reafon to hope, that the power of God's fpecial grace has indeed pafled vTpon their fouls. And if, in any late inftances, this change has appeared Ytxj fiidden and furprifing, there is the clearer evidence of the ahnighty efficiency, by which it is wrought ; and the greater refemblance of the firft eonverfions in the Chriftiari Church. .^ H Epinet, 426 A Difplay of God^s fpecial Grace. Epinet. " Do you then fuppofe it proper, in this cafe, ta inform fuch perfons, in Jlrong and pofitive terms, that they are now converted to God, and become heirs of eternal glory ; and to publi/h and proclaim the fame thing abroad to the world?" Theoph. Man call look no further than to the outward ap^ pearance; the Lord only looketh on the heart. We are not therefore to aflume the Divine prerogative, by pretending to any certainty, even in the moll comfortable and promiling ap- pearances of this kind. They who have made the higheft pre- tences this way, have met with inflances enough to confute and fhame their confidence ; and to humble them for their own claim to any thing of 0in exa6l fpirit of difcerning. It is e- nough for us to go as far in this cafe as the apoftles themfelves did ordinarily pretend to; and to fay, as in 1 Pet. v. 12. By Sylvanus a faithful brother, as I fuppofe. Befides, this confi- dent determining his ftate may prove very mifchievous to the fuppofed convert. Our mifiaking his cafe, and yet pofitively decreeing in his favour, may lull him afleep in a dangerous fe- curity; and lie will find but litle caufe to thank us for our con- fidence, when all his expedlations are eternally cut off. [[On this ocafion, the gentleman feemed to be in very great perturbation of mind. He wept, — and fat a good while filent; but at lall, in a fort of agony, he vented thefe abrupt expreffions. J Epinf.t. ** O Sir, you do not know with what force your laft wfirds ftruckmy mind. £^f r/zr// difappointment ! O Eter- nity ! Who can dwell with everlajling burnings I — Dear Sir, can ycai advife a poor fclf-deceiving hypocrite, how fliall I efcape the dreadful, the eternal confequence of my felf-deceit I O what a dream, what a delirium have I been in, to expedt fal- vation by Chrift without an intereft in him !" Theoph. You know, Sir, what advice the apofile gave to one, who was in the like cafe as you feem to be now in : Believe in the Lord Jefus Chrifi ; and thoufjalt be faved. Epinet. " But you have already convinced me that this is not in my power ; this depends upon the fovcreign agency of the Spirit of God, of that bleffed Spirit whofe operations I have oppofed and flighted ; and he may juftly now rejeft me, and leave me for ever under the guilt of my innumerable fins; A Difplay of God^s fpecial Grace, 4^7 as I have fo long withftood, and upon every occafion fpoke a- gainft his divine influences. — It is certain, I cannot help my- lelf ; and I am afraid he will now leave me in my diflrefs, ta call up07i him and receive no anfwer, to feek him early and never find himy Theoph. I rejoice to fee you defpairing of all help in yojir- felf; but take heed that you do not defpair of the infinite mercy of God, and of the infinite merit and compaffion of the glorious Redee?7ier, — Go to God in prayer ; labour fenfibly to acknowledge the fin of your nature, and the fins of your prac- tice, with their fpecial aggravations. Lament before him this particular fin, that feems to faften upon your confcience at this time. — Acknowledge your guilt, and defert of his wrath ; ac- knov/ledge your impotence, and utter inability to help your- self; and that you lie at his mercy. — Caft yourfelf at his foot, and befeech him, with importunate ardour of foul, that he will draw yozi to Chrijl. — And endeavour to looh to Jefus Chriji, as a Saviour fufficient for you, how numerous, how great, and aggravated foever your fins are ; and how dark and difficult foever your cafe is, or can be. And hold on in this way, whatever your fuccefs appear to be. Epinet. " I am an old man, an old finner, and defpifer of mercy. I ani afraid it is too late.^' Theoph. It is indeed too late to reft any longer in your fecurity, or to put off the. concerns of your foul, and rejeft the offers of mercy any more. But, blefled be God ! Behold, now is the accepted time ! Behold, now is the day of falvation I God has waited long upon you, and has not taken the forfeiture at your hands ; but is, by your prefent concern, giving you a happy evidence that your day of grace is not yet paft. — O, therefore, nov^ fly for refuge to take hold of the hope that is Jet before you. Inhere is yet hope in Ifrael concerning this thing. Epinet. " If I am faved, it will be one of the greateft dif- playa of Divine grace that ever was known. — W^ll ! I will lie at the footftool of God's infinite mercy : If I mufli periili, J will perifli there !" Theoph. A good conclufion I If the Lord afiift you to keep this refolution, your cafe will be very hopeful. Epinet, " Sir, I heartily thank you for all your kindriefs 3 H 2 and ^28 A Difpvay of God^s Jpectal Grace. and faithfulnefs to me ; and intreat your prayers for g, poor guilty worthlefs wretch. — It is now grown late, and I muft (though with reluftance) bid you farewel." Theoph. Sir, a good night to you I — It is my duty to pray for you, that God would carry on his work in your heart, enable you to bring your weary and heavy-laden foul to Chrifl ; and not leave you to wear off thefe imprcflions until you find reft in him. May the God of all grace {lie\r you his mercy, and vifit you with his falvation I Epinet. " Amen I Amen !" The second CONFERENCE. THE next day, after the converfation before recited, the minifter having occafion of a long journey, was about a month abfent from home. And the firft day after his return, he was again vifited by the fame gentleman, who, with a chearful countenance, addrefled him in the following man- ner: Epinet. " Sir, you are welcome home, I am heartily glad to fee you. — I had always a great value for you ; but much greater now than ever before. I can now more feelingly fay, How beautiful are the feet of them that preach the gofpcl of peace ; and bring glad tidijigs of good things I'''' Theoph. Sir, I rejoice to fee you. As you have been ve- ry much upon my mind lince your laft vifit, I have earneft- Ij longed to know the efleft of tliat concern which you then expreffed about your eternal interefts. Epinkt. " If I be not again deceiving myfelf, God has been wonderfully gracious to one of the greateil offinners. And, notwithftanding my long abufe of mercy, and oppofition to the operations of his blefled Spirit, — [Upon the uttering of thefe laft exprefSons, the gentleman was ftopt by his tears ; and for fome time incapaciated to fi- nilh, A difpiay of God^ s fpecial Grace. 429 nifli what he began to fpeak : but at length, fuppvefling his paffions, he proceeded.] — Notwithftandjng (I izy) my enormous guilt, a merciful God has, T hope, even in my old age, made fome fnanifeflations of his love in Jefus Chriil to my foul." Th oph. If you have indeed experienced a faving change, you are laid under the higheft obligations of gratitude to ^he fpecial, diflinguilliing, and lovereign mercy of God ; and have reafon eternally to magnify and praife the riches of that grace by which you are accepted in the beloved. — Will you be plea- fed to favour me with a general narrative of the methods by which 3^ou were brought to this comfortable conclulion? EPiNET. " I left you lafl with a fort of a refolution, that I would lie at the footflool of God's mercy ; and determined, if I muil periili, to perifli there. And accordingly, I retired to my plofet as foon as I came home ; and attempted to pour out my diftreffed foul to God. But alas ! my mind was nothing but horror and diilrefs. The fins of my paft life, even from my earlieft youth, were fet in order before my eyes. 1 could not look to God, but as to a provoked Judge. The ideas of e- ternal deftru6lion feemed to interrupt evei-y confeffion of fin, and every petition for mercy ; and, in Iliort, the whole per- formance was a mere medley of diftraftion and confufion. Info- much, that the fmall gleam of comfort, which flowed from the fore-mentioned refolution, was now quite loft. For what hope could I entertain from fuch lip-fervice to an omnifcient God ! I retired to my bed ; and there lay, tofllng to and fro, until the dawning of the day. — I fpent the following day in fafting and prayer, with but little better fuccefs. — I examined my conduct towards men, in all the dealings of my life, as particularly as I could; and refolved upon reftitution to all whom 1 had wronged, in every inftance that I could remember. But this bed alfo was too fliort for me to ftretch myfelf upon. — I faw that thefe things, though neceflary duties, would ne- ver appeafe the Divine jufl:ice, and atone for my fins ; nor purchafe the favour of God. — I fometimes endeavoured to comfort myfelf with refolutions of a more llrid and watchful life : Arid fometimes endeavoured to look to the Lord Jefus Phrift for falvationj but was fenfible that I could not ad faith 43° -^ I^ifp^^y of Gocfs fpectal Grace. faith in him. —I fpent a great part of my time, for the firil fortnight, in acts of devotion ; and yet found ray heart as hard as a ftonc. I could excite no afFe£lion or paffion but fear, in any of my approaches unto God. — I was now ready to conclude my cafe hopelefs : That I was left of God ; and that my day of grace was paft.— In this extremity I retired to my clofet, and was enabled, with a more feeling fenfe, to confefs my utter unworthinefs of mercy ; and was filled with admi- ration at the patience of God towards me, that I was yet out of hell. I faw that I could not help myfelf ; and did not de- fcrve that God ihould help me. I concluded the duty with a fort of refignation of myfelf into his hands. I acknowledged that I lay at his mercy ; if he would grant me an intereft in Chrill and his falvation, it would be to the eternal glory of his great name : But he would be moil juft, if he fhould call me off for ever. I refolved to leave the cafe with him, however he would be pleafed to deal with me ; and this fomething cafed my mind, and put me into a more calm and qaiet frame." Theoph. You fpeak of a calm in your mind, that follow- ed this fubmiffion. Did you now conclude yourfelf in a fafe llate? Epinet. " No, Sir, but niy hopes were fomething revived; and my defires after Chrijl were more than proportional to my hopes. — O (thought I) that I could obtain an intereft in Christ ! How much is an intereft in him to be preferred to all the world ; I could not then envy the magnificence or grandeur of the great men of the world. — I faw this world to be what it is, a bubble, a nothing, when compared to an in- tereft in Chrift." Theoph. And how did you at laft obtain fatisfaclion in that important point ? E?INET. ** After fome days fpent in fuch ardent defircs after an intereft in Chrift, accompanied with fuch endeavours as I was capable of, I happened to read Luke vii. 41, 42. 1.here ivas a certain creditor, which had two debtors : the one owed Jive hundred pence, the other fifty ; when they had nothvig to pay, he frankly forgave them both. 'Tell me therefore, which of them ivill love him viofl? — This gave me a furprizing view of the freenefs of redeeming love; and the readinefs of our bleffed A Dlfplay of God\f fpecial Grace, 43 ^ Mefled Saviour to pardon and fave all fuch finners that come to him, without diflindion or difference, the greateft as well as the fmalleft.— With what a full and convincing light, and with what inexpreffible fatisfadion, could I now behold that there was fafety for my poor guilty trembling foul in Chrift ! — I thought, if I had a thoufand fouls I could venture them all with him. Though my fins were everfo many and greats he would frankly forgive them all. The efficacy of his blood was fufficient for any finner under heaven ; and therefore fuf- ficient for me. — I found my felf joyfully willing to accept this Saviour upon any terms ; to do, be, or bear whatever he cal- led and enabled me to. Thefe delightful operations of my mind flopt the progrefs of my reading for fome confiderable time. At length 1 undertook to read the remaining part of the chapter, and when I came to the 48th verfe, And he /aid unto her J 'Thyfms are forgiven, a powerful impreffion accompa- nied the reading thofe words, as if they had been fpoken to me in perfon. — How did this fill me with wonder and joy I How did my foul cry out, Lord, what am I ! Whence this a- llonifhing mercy to fo vile a wretch ! O how in me has the Lord yefus Chrifl fhewed forth all long-fuffering, for a pattern to them that fhould hereafter believe on him ! But I cannot de- fcribe to you the ravifliing fatisfaflion of the remainder of that day, and the whole fucceeding night. — Since that time, my joyful views of the love of God are fenfibly remitted: but my comfort remains 5 and I (till find fuch delight and enlarge- ment, in all the duties of religion, as I never experienced be- fore.— This is a brief and imperfe<5t reprefentationof my cafe; and I defire you would deal freely and impartially with me, in giving me your opinion of it.''^ Theoph. My opinion will fland you in but little Head. — If you had a certificate from all the minifters in the world, it would not be accepted at the bar of your final Judge. Or if they all decree you a hypocrite ; and the Lord Jefus Chrift accepts and approves you in the great day, you will be fafe enough. — I cannot however but hope, that I have caufe to join with you in praifing God for this work of grace, which he has wrought in your foul. May the fucceeding fruits of th^ bleiTed Spirit convince us both, that our hopes are well grounded. If it be indeed a faving change (as I hope it is), it jj3i A tiijplay of God's fpecial Grace* it will have a happy and abiding efFed upon your heart and life ; by which your hope and comfort may be further con- firmed. I am glad to find jom. fo chearfully and delightfully trulling your foul in your Redeemer's hands. But remember, that you are not always to expeft fun-fhine and fair weather. You mud prepare for a florm ; and refolve, through grace^ that whatever temptations or corruptions you may encounter, you will yet keep your heart fixed, trufting in the Lord. — Have you met with no rub in your way, fince your firfl com- fort ? Epinet. " Yes, Sir, I fell into company the laft night with a gentleman who vehemently exclaims againft our minifterSj and the doftrines they teach; which put m.e into fome little confufion. But I chofe to avoid any difputation with him; and urged him to meet me here to-day, which he promifcd to do, and I expedl him every minute. \yujl as thefe wo7'ds were fpoken^ the per foil mentioned knock- ed at the doory ivho hehig introduced with njual Jalutations, the followirtg Jhort dialouge enfued ; in which this ge?itleman will be reprefented under the borrowed ?iame o/"Libertinus.] Theoph. I fuppofe this may be the gentleman you referred to, in your difcourfe jufl: now. Epinet. " Yes, Sir. He is come to let you know the ob- jections he has againft your mijiijiry^ and the doEirines you teach." LiBERTlNUS. " Upon this gentleman's requefl:, I promifed the laft night, that I would make the fame objeBions to your face, that I then made to him againft you (and other carnal minifters, who were leading poor fouls blindfold in the way of darknefs and mifery), upon condition that you will patient- ly hear what I have to fay." Theopii. Sir, If I am, as you reprefent me,, a f«r/w/mini- fter, who am leading finners in the ivay of deftruftion, it is high time J fhould hear, and good reafon I fliould patiently hear my danger ; and chearfully fubmit to be led out of it. I fhall therefore attend, in the charafter of a learner^ to what in- ftruftions you are pleafed to give me. LiBBRTiN. " You fhew your legal i^xx'iX^ by teaching fin- a ncrs The Libertine DeteBed. 433 -n^r^ the neceility of preparations for their coming to Chrift 9 and net directing them to come immediatelj, without de- %." Thfx)PH. Be pleafed to give me fome particular direftions, that I may know how to conduct myfelf for the future. — And I firfl: defire yau would tell me what you mean by com- ing to Chriji ? LiBERTiN. ** I mean receiving him hjfaithj'^ Theoph. Should we dire6; finners to come to Chrift, and receive him by faith, before they underjiand the way and terms of falvation propofed in the gofpel ? LiBERTiN. " No ! You fliould inftrud them in thefe things; and then exhort them to come to Chrift : For how can they believe in him of whom they have not heard,'''' Theoph. What fliould we exhort them to come to Chrift for ? LiBERTiN. *' To fave them from their fin and mifery." Theoph. Should we exhort them to come to Chrift to fave them from their fin and mifery, without any fenje that they are finful and miferable ? LiBERTiN. " That is impoffible, and a contradi^lion." Theoph. Should we dire£l them to eome'to Chrift, and receive him, with an apprehenfion and expectation th^t they can fave themfelves ; and have no need of a fpeciai intereft ia the Redeemer ? LiBFRTiN. " No I You fiiould teacb them their neceftity of an intereft in Chrift i and exhort them to come immediate- Jy.» Theoph. Should we teach them to come immediately to Chrift, and to receiv? him by faith, without any defires of an intereft in him ? LiBERTiN. " We fljould come to him /or defires to receive and truft him." Theoph. We ftiould then teach men to come to Chrift a- gainjl their voills^ and to believe in Chrift, that he may make . them ijoilling to believe in him !— ftiould we teach men to bring their own righteoufnefs with them, when they come to Chrift ? and to expect falvation from him for their owii fake, for theit duties, their good purpofes, or performances ? L|BERTii7, ** You had not need (I dare fey^ to teach them 3 I a^T' 434 '^^e Libertine DeteBed^ any more legal doftrines than you do. This legality of yours is what I am now finding fault with." Theoph. Should we teach men to come to Chrift, and to receive him, before they fee ^nj fafety in fo doing, and while they dare not venture their fouls in his hands ? LiBEKTiN. *' Why do you afk fuch queftions ! You know that receiving Chrift by faith implies trufting in him, and de- pending upon him." Theoph. Here then are fix diiferent preparatives^ which you acknowledge necefl'ary to our receiving Chrift by faith. By your own conceffions, a finner muft firft underftand the way and terms of falvalion. — He muft be fenfible of his fin- ful and miferable ftate He muft fee his impotency, and ne- ceffity of an intereft in Chrift — He muft have fuch defires of an intereft in Chrift, as make him willing to accept him upon his own terms— He muft renounce all other hopes and confi- dences. And he muft fee fuch fafety in believing in Chrift, as will enable him readily to venture his eternal interefts in his hands. Now then, what dodtrines do we teach, but what you yourfelf are forced to allow necelTary to be taught ? We areas earneft with finners to believe immediatelv in Chrift as you can be ; and therefore admcnifh them to cry earpeftly to God, that he would remove all hindrances out of the way ; and enlighten, perfuade, and enable them to believe, that they may be faved. We exhort them to look to Chrift immediate^ ly ; but not with their e.ytsJhut-—VJe call upon them to give Chrift imtnediate entertainment in their fouls ; but we advife them, in order to get it, to get the doors of their hearts open- ed, which are barred againft him ; that fo he may come in and fup with them^ and they %v{th hint' We call upon them to ufe all appointed means, to awake out of their Jle^p, and arife from the dead, that Chrifl may give them lift. LiBERTiN. *' Poor deluded foul ! I fee you have not been taught of God." Theoph. Though you find me unteachable in this pointy be pleafed to proceed in your inftr unions; and fee if you can- not find better fuccefs hereafter. LiBrKTiN. *' You teach, that men may be true Iclievers and yet not know that they have faving faith; and, on the ccii- tratjj that they may have a ]oyivL\ perfuafion t\\Qy are intereft- ^he Libertine DeieBei. 435 ett In Chrift ; and yet bs unbelievers. Thus you give men hopes of falvation, who want the very effence of faving faith ; and would throw uncomfortable fcruples into the minds, of thofe unto whom God fpeaks peace y Theoph. Then you fuppofe manifejiation, or a perfualion of owT ju/iified Hate, belongs to the ej/^ence of a faving faith; LiBERTiN. " Mod certainly ! Can men believe and not know it ? Is not faith an exercife of the mind ? And can any man be ignorant of the operation of his own mind ? — Can any man believe in and depend upon the Lord Jefus Chrift, as his Saviour, and not be perfuaded of the truth and certainty of it ? Or will the Spirit of God ever give men this joyful per- fuafion, when there is nothing in it ?'"' THEOptJ. Does not faith in Jefus Chrift confift in our re- ceiving him upon gofp el-terms ? LiBERTiN. " Receiving Chrift is certainly (as I told you before) the fcripture-definition of faving faith — To as many as received him, to them gave he povjer to become the childre?i of God, even to them that believe on his name^'' John i. 12. Theoph. Which is ^/;y? in order ? Our aB^ in receiving the Lord Jefus Chrift ; or the evidence that we have received him ? LiBERTiN. *' It -is certain that there can be no evidence of an airy nothing. The a£l muft needs precede the evidence of that a£l. That cannot be evidently true, which is not really true at all. But what do you mean by this queftion ?" Theoph. Doth it not then follow, that v/e muft have faith before we know, or have evidence that we believe in Chrift ; fince we cannot know we have^ confequently that manifejla-^ tion is not of the effence of faith ? LisnRTiN. " There is but a very ILort dijiance oi time be-^ t ween our receiving Chrift, and the evidence that we have re- ceived him." Theoph. Suppofe that there v/ere but a minuteh diftance,. If true fjith can exift one fingle moment without manifejiation, it may, for the fame reafon, exift a thoufand. If perfualion of our good eftate be neceffary, and ejjential to true faith, then it cannot exift one minute without it. If this be not eflentially necefiary to true faith, it may (though I do not think it ordi- Marilj does) exift alv/ays without it.— I" do not fee bow this $ I 2 comes 43^ y^^ Lihertine JDeieBed. comes fliort of demonftration : You mud certainly fall under the poiver of convi£lion. LiBERTiN. " Demonftration ! It is nothing but quibble. I fee no force in it to convince." — Theoph. Let me then enquire further into this matter, — Do jou fuppofe that all true believers always have the mani~ fejlntiom of God's love, and clear evidences of an intereft in Chrift ? LiBERTlN. " No ! Thej may be under defertions — God may Inde bisjace, and i/jey may be troubled. There may be fuch, whcyfear the Lord and obey the voice of his fervant, who yet walk in darkneps and fee no light. But they have then no faith in exercfe^ Theoph. Are there not fuch as have had thofe evidences and vianifcflations, which we are fpeaking of, who are after- wards, the greateil part of their lives, ia darknefs and doubt about their ftate. LiBERTiN. *' This is notorioufly true ; but how comes it to be fo, but from fuch teachers as you are, and from fuch dodbrines as you teach ?" Theoph. However it comes to pafs, you allow it to ber fad. And what clafs mull we rank thefe in, while in thefe dark and doubting frames ? Are they believers, or unbe- lievers ? LiBERTiN. "I have told you before, they are believers under defer tion. They have the habi^of faith, but are un- der a fufpeniion of the exercife of it." Thfoph. Suppofe they fliould die in this dark and doubt- ing frame, what would their eternal ftate be ? LiBERTiN. " That is clear : Who7n he jufiifes^ them he alfcr glorifies,'''* Theoph. The fum of your prefent inftrudion then \5 this : That there may be true believers, who (while fuch) may want the very eiTence- of a faving faith. --They may, tlie- greateft part of their lives, have the habit of faith without the exercife of it ; and be all this while wholly deftitute of what is abfolutely neceffary to the very being of true faith. They may die in this ftate, true believers, without the ef- fence of faith ; and be eternally glorified.— Do not you think it 'ioe Libertine DeieSed, 437' It high time, that a carnal miniftry and an Ignorant world Ihould be enlightened by fuch inftrudions as thefe ! We will now, if you pleafe, coiilider the other part of your charge agalnfl the carnal miniftry you complain of; and fee whether we are fo guilty as you fuppofe, by preaching that men may have a joyful perftiaiion that they are interefted in Chrift, and yet be unbelievers. — I would then enquire, whether we mud conclude fach a perfualioa to be a faving; faith, if it fhould puft a man up with pride and vanity of mind J and caufe him, like the Pharifees, to think himfelf righteous, and to defpife others ; or, like thofe in the pro- phet, to fay, Stand hy thyfelf ; come not nigh me ,• for I am ho- lier than thouf LiBERTiisF. "That cannot be : But If it were fuppofed, all that can be inferred from it is, that they have imperfedioffi' accompanying their faith." Theofh. That this can be is too evident from, unqueilion- able fadt, open to every body's obfervation. — And you are to remember, that I am not enquiring v^hether thefe perfona- hav© true faith ; but whether this perfuafion of an intereft mr Chrift be eflential to a true faith. If fo, this pride and vani- ty does not only accompany their faith, but is the eiFed and- fruit of it — It direSly flows from, what you call faving falthy as the immediate caufe of its produdlon. — Suppofe this per« fuafion be but a part of the defcription of faving faith ; yet, according to you,, it neceiXarily belongs to the defcription, and is of the effence of faith ; and thence it follows, that it is faitir itfelf (what belongs to its nature and eiTence) that is the im- mediate caufe of haughtinefs and pride. — But I forget that I- sin the learijier. What if fame perfons, who have this per^ fuafion^ Iho aid llVe sinful fenfual and fcandalous lives ; are they notwithftanding true believers ? LiBERTiN. *' They will not live fueh lives ; they w///love holinefs. But if they did live as you fuppofe, they, being interefted In the redemption of Chrift, cannot fail of falvation." Theoph. The world has had too many- e-O'ideuG'es, that men may entertain this comforting and delightful perfuafion of an intereft in Chrift, and yet live moft profligate and abandoned lives. Was not this the cafe of the Ranters, Muggletonians, fSSsekers, Familills, 'i^c? There are many now living amongft 43 8 The Libertine DeteBed. tis, who have not forgot the mad freaks of the Infamous Cafi and Baiihs^ with their followers. And who could have a ftronger perfuafion of an interefl in Chriil than thejhad? How did they frequently go about the flreets, in a fort of rap- ture, crying, Joy, joy ! — Was this, their joyful fatisfaftion and perfualion of their interefl in Chrift, a true faith or not ? LiBHRTiN. " Poor man ! You have had no experience what this fatisfaftory and joyful perfuafion of an intereft in Chrift means ; or elfe you v/ould not have imagined this peo-^ pie to be capable of it." Thfoph. Be pleafed then to give m.e fome further informa- tion about it. — Is our receiving Chrift, and our perfonal per- fuafion of an intereft in him the fame thing? Of are they not ?■ LiBERTiN. " I cannot fay they are altogether the fame thing : For the receiving a gift, and knov/ing that I do re- ceive It, are two different things ; though ihey accompany one another, and cannot be feparated." Theoph. ]s It not poffible for a man to deceive himfelf, by a ftrong perfuafion of his having received the Lord Jefus Chrift by faith, when in reality he has not? May he not think himfelf fomething when lie is nothirig? Did not Judas, did not the five fooliili virgins, and the church of Laodicea, deceive themfelves ? — And will not all that live and die in fuch felf=. deceit necelTarlly perifh ? LiBERTiN. " This cannot be denied." Theoph. The fum then of the prefent inftru6lion you give me is this : That the perfuafion, which you fay is clTential to a true faving faith, may be produtllve of pride and vanity of mind ; and may confift with a fcandalous and profligate life : — That it is not the fame thing with receiving Chrift, or "with faving faith ; but may, and fometimes does deceive men to their eternal deftruftioa : And yet, that all who have this perfuafion are adlually interefted in the redemption of Chrift, and cannot fail of eternal falvation. — This, It feems, is the doc- trTne you would dire6l us to teach to our people. EpiNi T. " I think, Sir, you have fuftlciently expofed this gentleman's opinion. You would now oblige me, if you would give us your ov^n thoughts upon the fubjefl under con- fideration.' Theoph. I acknowledge the truth of what he fays, that faith 'Hlbe Zihertine DeteBed. 435) faith is the exerclfe of the mind ; and that every man maj know the operations of his own mind : But it does not follow from thence, that every man muft know whether he be or be not a true believer. Though we cannot but be confcious to the aftings of our i)iinds, and feel them operate ; yet we may not certainly know what is the exa£l quality of thofe opera- tions, and whether our faith be faving and true or not. — The believer may fenfibly feel fuch exercifes pf inind, as look very much like true faith ; and yet, through the darknefs of his tinderftanding, the prevalence of temptation, or fear of pre- fumption, he may be awfully jealous, that this is tut a coun->. terfeit grace, which may leave him expofed to difapppintment .and confalion. Alas ! it is to be feared that thoufands deceive themfelves in this mofl concerning cafe, by taking the refem- blance for the reality ; and hence we may well dread being cheated by mere appearances. It muft alfo be acknowledged, that clear, diftinft, and fatis- fying evidence of the exercife of faith is not only attainable ; but is what has been ^£tually attained by many of the chiU dren of God, to their unfpeakable confolation ; and is what fliould and will be earneftly preffed after by every true belie- ver. He that can content himfelf without alTurance, does thereby evidence that he has hitherto refted fhort of true -faith. A true believer cannot willingly be at a dreadful un- certainty what his eternal Hate is like to be, but will give diligence to make his calling and eleBion fure, Mcifiife/latioJt is abfolutely neceffary to the comfort^ though it be not necelTary -to the fafety of a child of God. It is neceflary to the Joy of faith, though not to the being of faith. But, this notwith- Handing, it muft be remembered that it is our acceptance of Chrift (and not . our perfuafion that we ha,ve received him) v/hich gives tis the power, the pr^ivilege, to hecoms the children of God, John i. 12. It is Ghrift's righteoufnefs, and not our evidence of an intereft in it, that is the matter of our juftifica- tion before God — We are jujlijied freely by his grace, through the redemption that is in fefus Chrifl, Rom. iii. 23. Accord- ingly, our fafety is founded upon our trufting in Chrift, and .committing our fouls to him; and not upon the fatisfa£lioa we have in our minds about it. . Eph. i. 12. '^hat we fhould be iq the praife of his glory ^ who firfl trufied in Chrifl, 2 Tim., i. 12, He 44c> Ti&f Libertine "DeteBsd, 1 2. He is able to hep that which I have committed to him a- gainji that day. Whence it follows, that the joy and peace which is commonlj found, firft or laft, in a greater or lelTer degree in all true believers, is not faith in Jefus Chrill j but a fruit or confequence of faith, and the difcoverj of it to their own confciences. h.itet that ye believed^ ye were Je ale d with that Holy Spirit ofpromifey Eph. i. i ?. What a dreadful train of confequences will follow, from the fuppoiition that faith confifts in a fatisfaftory perfuafion of our good eftate I If fo, then our juflification muft depend upon our frames ; and be as mutable as our comfort. For how often foever we want this perfuafion, we are unbelievers ; and while fuch, in a ftatc of condemnation, John iii. J 8. — If fo, then tempted, deferted, or melancholly believers can have no poffible means of com- fort or relief. Thofe who walk in darkncfs and fee no light ^ can no ways be encouraged to trujl in the Lord, and tojiay themfehes upon their God, as directed in Ifa. 1. lo.— If fo, the moil fecure and prefumptuous felf-flattercrs are in the fafeft ilate : And how then can that be true, that he who thinketh himjelf fomething, when he is nothing, deceiveth himfelf! Gal. vi. 3.— If fo, thechurch of Laodicea was in the exercife of a true faith, when (he faid, / am rich and increajed with goods ; and have need of nothing. Rev. iii. 17. — If fo, there can be no occafion for the apoftle's exhortation, 2 Cor. xiii. 5. Exa- ■mine yourfdves whether ye he in the faith. For we can be always certain whether we have a fatisfying perfuafion of our own good eftate, or not. Nor is there any occafion tp give diligence to make our calling and eleEiion fure, as we are ex- horted 2 Pet. i. 10. For what diligence can be wanting, to. know what is the fettled and fatisfying perfunfion of our own jninds ? — In fine, if fo, there i$ no means left to detect confi- dent felf- deceivers, or to recover bold prefumptuous finners out »f their dangerous foul-deftroying miftakes. Infomuch, that I do not know what dodlrine can have a direfter tendency to the ♦leftru^cion of multitudes of poor fin-ners than this has. LiBERTiN. " Thcfe confequences fliew the darknefs of your own mind."' Theoph. Well I What further inftruftions have you to give, that may enlighten my dark mind ? TuiBERTiN- " You ai* fo rooted in your prejudices and er- :;^ loneous, ^he Zibertme Dete&ed, 44 1 rotieous principles, that it will be to no purpofe to talk to you any longer." Epinet. " Be pleafed then, for my fake, to proceed accord- ing to the promife you made me the lad night." LiBERTiN. " One of thofe /egal doftrines which I then did, and flill do obje£l: againft is. That men are put upon evidencing their juftification by their /anSiiJication. This is like lighting up a candle to fee the fun. By this they are looking to their own attainments, and not to Chrill's righteoufnefs, for hopes of falvation." Theoph. Do not you acknowledge that a life of holinefs is abfolutely neceffary tb falvation ; and that witJoout holinefs no man can fee the Lord? LiBERTiN. " I told you before, that believers will be holy." Theoph. Does it not therefore follow from thence, that thofe who will not be holy, are not true believers ? Do you your- felf fuppofe, that any man may. juftly efteem himfelf a child of God while he lives in the fervice of fin and Satan ? LiBERTiN. " God will not impute fin to his children. He has laid upon Christ the iniquities of us all ^ and he will not lay them upon them too." Theoph, I thought that the Lord Jefus Chrift had not come to fave men in their fins , but to redeem them from all ini" quity, and to purify to himfelf a peculiar people ^ %ealous of good works : And confequently, that none have their iniquities laid upon Chjift, but thofe whom he fav.es from the power and dominion, as well as the guilt and punifliment of fin. — Fray, fir, anfwer me diredlly — Can any man have this hope in Chri/i, that doth not purify himfelf even as he is pure ? And, on the contrary, Ihall not the pure in heart certainly T^-f God ; and he that orders his converfation aright partake of his falvation ?■ Libertin. " I acknowledge that thefe are the very wordg of the fcripture , but j/oat do not underftand them, you wreft the fcriptures,'''' Theoph. Is it not certainly true, that he who doth righted oufnefs is righteous^ even as he is righteous ? And, on the con- trary, is it not alfo true, that he whofnneth hath not feen him^ neither known him F And that he who committeth fin is of the devil ? 3' K LXBERTII?, 442 5^!? Libertine DeieBed, LiBERTlN. " I acknowledge that this alfo Is fcrlpture lan- guage." Theoph. Do not the fcrlptures make committing, or the not committing fin the diftlnguifhxng mark, by which the chiL dren of God are manifejl, and the children of the devil? LiBERTiN- " It does, I confefs." Theoph. Well, is there any other evidence, that would give us a comfortable claim to the charadler of God's children, if this were wanting ? LiBERTiN'. " Yes ; if this fiiould be wanting, the witnefs of God* s Spirit with our fpirits, that we are his children^ is a better evidence in cur favour than this." Ti^EOPH. Which way (hall we know, that we have the- witnefs of God^s Spirit ; and are not deceived, as many pre- tenders to it have certainly been ? LiBERTiN.' " tie that helieveth mi the Son of God, hath the witnefs in hivifelf He feels it, he knows it.' ' Theoph. So faid the Ranters, Muggletonians, and Familijlsy before mentioned. But both they and you muft excufe me from belie vingj that the Spirit of God witnefleth with your fpirits, contrary to his witnefs in his word. — Where he is a witneffing Spirit, he is alfo a fandlifylng Spirit — "^ey who live in the Spirit, do alfo walk in the Spirit, Gal. v. 25. LiBERTlN. " Thus blind men may undertake to judge of colours, as you adventure to fpeak eV'il of things you under- ftand not." Theoph. Shall we then fu7n up your inflruftions upon this fubje6t ? — You cannot deny but that the fcrlptures make .holinefs ab-folutely neceffary to falvation ; that no one can have this hope,- who doth not purify hi?nfelf, as Chrifi is pure ; that every one that hath this hope, doth thus purify himfelf; that lie who doth righteoufnefs is righteous ; and that they vjho live in fin have ?iot Jeen him,' neither known him; and that this is the light by which the children of God are manifeft, and the children of the devil. Yoii cannot but acknowledge that all this is the very word of God. And yet you will hold, that we muft not evidence our j unification by that which God himfelf has told us is a fure mark and evidence of it ; and without which he has affured us, that we are not in a jnftified ftate. We muft not make it manlfeft to ourfelves whofe chil- dren ^he Libertine BeteBcd, 443 dren we are, bj that which God himfelf has told us is the proper manifeftation of it.— And what is the reafon why we mufl: not try ourfelves by this rule ? Becaufe this were " to light up a candle to fee the fun. We may have a better and clearer evidence." What, without this ! An evidence that may confift with a courfe of finning ! And may, with the great- eft aflurance, be pretended to by men of moft profligate and abandoned lives! Let thefe but impute their prefumtuous con- fidence to the Spirit of Goc, aad call it his ivitnejjitig with their Jpirlts ,• and their flate is fafe ! — Yx)u tell us indeed, that they who h:.v.». this witnefs, wi/l not fin : But what if they fliould! —I conclude you will anlwer, with a famous Rabbi of the prcfent day, ** That we muft not mind fin any more than a fly." What fort of dodrines are thefe ! I hope our people are better inflrufted by their carnal minifters (as you are pleafed to ftigmatize us) than to receive fuch carnal, fucli dangerous, and mifchievous principles as thefe are. LiBERTiNp *■' Poor foul ! I pity you and your d.eluded fol- lowers ; But I fee it is to no purpofe to talk any more with you ; and therefore irjuft bid you farewell." Thf-oph. I hope, Sir, you will not go away difgijfled. I l^ave defigned no perfonal incivility or difrefpecl in any thing I have faid.— But if you are refolute to go, I heartily wiih you well. Epinft. *' I fee he is ruffled : He is gone away in a pet. But though he is gone, I hope you will for my fake more par- ticularly clear up the fubje£t before us ; and fhew hqw far m^^- may depend upon internal manifejlation of the love of God, as an evidence of our fafety ; and how far we ought to look to g\xx fanBiji cation for the comfort of a juftified Hate." Theoph. You may remember J faid fomething to this in cur former conference. To which I will now add ; It is doubtlefs true, that the believer may, in fuch a feeling and fenfible manner, exercife faith in Chrifl j he may have fuch a qlear difcovery of his fufficiency, fo heartily comply with ttte gofpel call, fo firmly depend upon the promife ; and have all this fo clearly manifelted to himfelf by the Spirit of God, that he can at that time no more doubt of it than of any other o- perations of his own mind. But then it muft be remember- ed, that thefe fenfible impreffions are but tranfient things. |Je mgy lofq them 5 and if the Spirit of God withdraw his ? K a comforting 444 ^^ Libertine DeteBed, comforting influences he certainly will lofe them, and not lo much as retain a lively idea of the tranfporting comforts which he then had. And what fliall he do now ? Whither fiiall he betake himfelf for fupport ? — He remembers indeed, that he has had ciimfort and joy ; but this prop is now knocked from under him. He goes forward, but it is not there; and backward, but he cannot perceive it. — Befides, many have pretended to the fame experience, and to the fame alTurance that he has formerly had, who are evidently felf-deceivers. And how fnall he know that he is not himfelf likewife in a moll dangerous miftake, but by the fruit of the Spirit in his heart and life ? Thefe therefore muft be confidered as the or- dinary ^x\d.Jlandmg evidences in his favour. If he maintains an habitual courfe of vital and true holi= nefs, he thereby clears up his iuterefl in Chrift : For from him only, the head of influences, this fanflifying change in the man mufl proceed. If he has not a principle of holinefs in his heart, p.nd is not carefulto be pra61ically holy in his life and converfation, lie cannot belong to Chrift, or he his dijciple, he can have no intereft in Chrift j for Chriji came tofave his people from their Jins And if we yet further confider this cafe ; how many true believers are there, who may never have experienced fuch clear, ravifliing, and unqueftionable manijejiatiojis of the love of God to their fouls ? And v.'hich ■way poflibly can fuch evidence their juftification, but by their JanEtificationl They fometimes doubt whether their /rt/V/6 (ta- ken under an abftradl examination^ be fincere and genuine : But they may perhaps find beyond doubt their forroW for and hatred of all'fm, their love to holinefs, and their unfeigned en- deavours of conformity to God in all things. They find the purifying efl'efts of faith. By this, therefore, they may fafely conclude their Hate good. They may fafely conclude them- felves to be in Chriji- J ejus; hecauje old things are pa/Jed away ^ and i-Il things are become nevj in them. —In fine, Sandtification is in itfelf a good evidence for us, but where that is wanting, we can have none at all. Epinet. " I muft acknowledge. Sir, you have fet this mat- ter in a clear and convincing light. -Oh ! What wild ichemes this gentliTsan entertains I We had fevcral other fuch doc- trines tsught us in converfation with him the laft nights Particularly, ^Ihe Lthertine Dete&ed, 445^ Particularly, that we are juftified from eternity ; that the law is not a rule of life for believers ; that God Jees no Jin in his children, how imperfe£l foever, and the like." Xheoph. The Lord gracioufly prevent the fpreading of fuch dangerous contagion. — Whzt, jujiified hefove we had a being I Pardoned, before we finned ! Acquitted from guilt, before we ivere guilty ! Why not fandlified and glorified too from eter- nity ? Is it not true of all who believe not, that they are con- demned already ? Are they juftified from eternity, and yet condemned for their unbelief? — What, the law not a rule of life to believers ! Have they then no rule to walk by ! Are they under no obligations to obedience ? Nay, are they not e- ven under greater obligations, from the fpecial love of God manifefted to them ? Do we then make void the law by faith ^ God forbid ! Yea ive ejlablifh the lavo, — What, does God. fee no fin in his children ! Are we not exprefsly told, that the thing which David did difpleafed'the Lord ^ 2 Sam. xi. 27. Do not believers fin againft greater obligations ? And are not there- fore their fin efpecially difpleafing to God ? Alas, What dread- ful work would thofe ftrange dodlrines make in the world, if men fliould be generally a6led and influenced by them ? The Lord deliver us from fuch loofe and dangerous principles ! Epinet. *■ A good petition ! And now, Sir, [ heartily thank you for your renewed pains with me and kindnefs to me. — -I hope I fliall have occafion to praife God to all eterni- ty for my acquaintance and converfation with you. — The Lord requite to you this work and labour of love !" Theoph. May God be with you, my friend ? And grant you continued experience of the fanclifying, quickening, and comforting influences of his blefled Spirit j that you may go on your way rejoicing, may glorfy God on earth, and at laf^ enter into the joy of your Lord in the heavenly world. Epinet. " I thank you, dear Sir, for thefe your friendly wifhes ; and beg the favour of a daily remembrance in your intercefiions at the throne of grace. — Sir, I wiih you a good nis;ht." Theoph. God forbid, that I fhould fn againfl the Lord in teafing to pray for you I — lalfo defire your prayers for me.— My love to all at home. THE THE PRINCIPAI. CONTENTS D F T H e ^FOREGOING DIALOGUE. T>AGE 391. On the neceffity of a work oi conviSion preparatory to faving faith. P. 401. On the evidences, that the Spirit of God is the Author of this work. P. 407. On the out-cries of awakened finners, in the public congregation. P. 409. On agitations t Swoons ^ Sic. P. 411. On rapturous Joys. , P. 412. On the marks of diftindtion between true and^^ joya. P. 416. On difcourjing of our own Experiences. P. 419. On examining and admonijhing of others. P. 421. On judging and cenfuring others as unregenerate. P. 425. On fuddenly pronouncing particular perfons converted. P. 426. jidvices to a ilnner under awakenings. P. 429. The Manner of Converjton^rtl^iitd. in a particular inftancc. P. 432. A fhort debate between Theophilus and Libertinus, up- on fome uint'inomian Conceits, — 'iii%. P. 433. That a preparatory work is not neceffary to difpofe a foul to come to Chrift. P. 435. That a perfuafton of cur juftified ftate is ejjintial to fahb. P. 441. ThzX. fau6iiftcation is no evidence oi jujlijicatlon. P. 445. That we zxtjujlijied irom eternity. That the law is not £ rule of Ife for believers^ and that God fees no fm \a, LJs people. lEfLECTIONS REFLECTIONS Mr wet mo RE'S LETTER IM DEFENCE OF Dr WATERLAND's DISCOURSE O V REGENERATION^ W I T H A V I N D I G A T I O N OF T HEy RECEIVED DOCTRINE OF REGENERATION; And plain Scriptufe-evldence, that the notion of Baptismal REGENEKATioiSr is* of a dangerous and deftruiSlive tendency. Br JONATHAN DICKINSON, A. M. MINISTER. OF THE GOSPEL AT ELISABETH-TOWN, NEW-JERSET. a'Tim. i. 13. HoldfaJ} the firm of found luords^, nvhkh thou hajl heard cf tney in faith and Icrj^ tehich is in Chrijl Jefus. Firft Printed at Boflon, In the Year 174;. 1 1 REFLECTIONS Mr W E T M O R E's LETT E R IN DEFENCE OF br WATERLANP's DISCQURSE of REGENERATION. REGENERATION being by our blefled Lord himfelf deter- mined to be of abfolute neceffitj to all that would ever enter into the kingdom of God, it mull be acknowledged to be of vafl c.onfequence to have a right apprehenfion, as well as a fenfible experience of this great change, upon which our eter- nal intereft does fo immediately depend. By this eonfidera- tion, I was fometime lince excited to publilh a difcourfe upon the Nature and Necejfity of Regeneration ; and to annex fome remarks upon a treatife of Dr Waterland's upon that fubje<3-, which was induftrioufly handed about the country, and feem- ed to threaten the fedueement of many of our people from the faith once delivered to the faints^ in that moft important concern. The Rev. Mr Wetmore has thought fit to undertake the defence of Dr Waterland's fcheme, in a pamphlet entitled, ji Letter occafioned by Mr Dickinfon's Remarks upon Dr Wa~ terland^s Difcourfe of Rege?ieration : He does not indeed pre- tend, that his difcourfe is an anfwer to my Remarks. He might probably forefee how very poor an appearance fuch a pre- tence would make in the title-page, when all ray arguments againfl his fchfeme are wholly overlooked in the treatife ; and not fo much as an attempt made to anfwer any one of them. He tells us, that " all which appeared needful, by way of an- ^^ tidote to the poifon of this confident performance of Mr " Dickinfon, is to ihew, that believing the dodtrines this au- **\thor fo highly faults the clergy of the church of England, /■■ 3 L ^ ♦* and 45° Baptismal Regeneration a Dangetous Error. ** and particularly Dr Waterland, for teaching, as they are in " reality taught, cannot poflibly be any prejudice to any man;, *• in refpedl of his hope and comfort here, or his happinefs in " eternity." (p. 6.) I am not therefore called to vindicate my Remarks upon Dr Waterland ; this author gives me no occafion or opportu- nity for it. My arguments againft the Dr's difcourfe are yet unanfwered, and (for ought that appears in this letter of Mr Wetmore's) are altogether unanfwerable. But it feems our author has this fatisfa6lion, that he fuppofes his dodlrines (whether true or falfe) *' cannot poflibly be any prejudice to *' any man, in refpedt of his hope and comfort here, or his *' happinefs in eternity" -That is, he thinks his dodtrines true, and would be willmg to prove them fo ; and though he cannot anfvver the arguments againft them, he has this to re- commend them to our acceptance, that the belief of them will do us no hurt, if it does us no good. — I think, he does not pretend to prove any fpecial advantage, that can follow from the entertainment of his principles. It is (it feems) fufficient to his purpofe, to fhew that they are not injurious and mif- chievous» — We need not then be very folicitous about coming into his fentiments ; nor filled with any anxiety left our fide of the queftion ftiould prove a miftake, fince there is fo little danger of an error on that hand. If baptifm be regeneration, we are as fafe as the gentlemen who oppofe us ; being rege- nerated as well as they. But if it fhould prove otherwife, and by refting upon our baptifm we fliould iA\ fiiort of that new-birtli, which is abfolutely necefiarj to all who would fee the kingdom of God ; it is obvious what the confequence of fuch a fatal miftake muft be. — It is therefore open to every man's view, which fide of the queftion it becomes a wife man to take, where there- is fuch infinite danger on the one hand, and none at all on the other. And this will appear in a yet ftronger light, when I have fliewn (as I hope to do in the fe- quel) that this gentleman can produce no good evidence at all, either of the truth or the fafety of his principles. I shall firft endeavour to confider, Whether a miftake in this do6lrine be fo innocent and indifferent as Mr Wetmore would reprefcnt it. lihall Baptismal Regeneration a Dangerous Erro?\ 4^1 I fhall then take fome brief notice of the objeftions he is pleafed to make againfl fome expreflions of mine, in my Re- marks upon Dr Waterland. And next proceed to confider the State of the qiicjiion as re- prefented by this author : And then anfwer the arguments he brings in fupport of his opinion, Firji, T am to consider, Whether a mijiake in this do£trine be fo itiJiocent and indifferent, as Mr Wetmore would repre- fent it. He demands whether " it can be any prejudice to fuch as ** truly believe in Chrift, repent of their fins, and live in obe- *' dience to the gofpeLprecepts, that they think verily, and fo " declare, that they were born again when they were bapti- ** zed?" (p. 8.) I mufl anfwer this queftion in the affirmative. For though the danger of this dodlrine does not fo much, and fo immediately afFedl true believers and lincere penitents as others ; yet it may prove very injurious to them alfo, — Their fuppofing that they were regenerated at their haptiffu^ may make them inat- tentive to, and infenfible of the great and gracious change wrought in their fouls at their regeneration ; and prevent that peace with God through our Lord Jefui Chriji, that accefs by faith into the grace wherein they Jland, that rejoicing in hope vf the glory of God, and that glorying in tribulations, which the apollle tells us are confequent upon owx juflificaiton by faith ^ (Rom. V. I, 2, 3.) and may render their lives exceeding dark and uncomfortable, though their Hate be fafe. — Befides, this may prevent their difcharge of feveral duties which they owe to God; fuch as giving him. the praife due to the glory of his ' grace, by which they are accepted in the beloved, their rejoicing in Chriji Jefus, their cryiiig, Abba, Father ; and theiY ferving him, without fear, in holinefs and right eoufiefs, all the days of their lives. But the great and (I may juflly fay) the infinite mifchief, that is done by this principle, is to unbelievers and impeni- tent finners. Multitudes of thefe feem to quiet their confcien- ces with a vain apprehenfion of their regenerate ftate, and to cry peace to themfelves, while walking in the imagination of a L 3 their 453 Baptismal Regeneration a Dangerous Error, their own hearts. Thej may be fenfible, perhaps, of the fin- fulnefs and irregularity of their prefent condu£l: ; but they keep their confciences afleep, with their good purpofes and defigns, with their legal repentance and dead faith, with their lifelefs devotions, and temporary reformations ; and thus live and die ftrangers to that vital change, without which our blef- fed Saviour alTures us, we can never fee the kingdom of God. — It is not therefore (as Mr Wetmore fuppofes) *' the only quef- ** tion, v/hether a bare opinion, that baptiim is regeneration^ •* will exclude men from the kingdom of heaven, that believe *' in Jefus Chrifl; and, denying ungodlinefs and worldly lulls, *' live foberly, righteoufly and godly in this prefent world?'' (p. 8.) But it is a queftion of yalily greater concernment, whether they who hy a vain dream of a baptifmal regenera- tion quiet their confciences in an unconverted ftate, are not laying a foundation for mourning at the laft^ and lamenting the deftrudlive error when it is too late ? But we are told, that " fuch a miftake (if it were indeed a *' mi^ake) would not render any man incapable of doing e- " ver^ thi'ig that the holy fcriptures require as the condition *« of falvation." (p. 8.) To which I anfwer, He that hath no other regeneration than his baptifmy is incapable (while in his prefent ftate) of doing any thing which the fcriptures require, as the terms of falva- tion. He is indeed capable of the external duties of religion; and thereby of being in the way of the bleffing, and wherein only he may hope for the influences of God's fovereign grace, which he can neither deferve nor claim by any thing he does or can do. He is capable of an external reformation, and of a careful endeavour to live a life of morality : But by thefe things he can never anfwer either the penal or preceptive de- mands of that law, which curfes him for the leail imperfection of his obedience, and for his not continuing in all things written therein to do them. He is dead in trefpajjes and fins, Eph. ii. 1. He is in an ejiute of enmity to God'; a7id cannot pie afe him^ Rom. viih 7, 8. He is a child of vorath, Eph. ii. 3. In a word, he cannot believe in Chrifl, without being born of God, i John V. I. And without faith it is irnpojjlble to pie afe God, Heb. xi. 6, This is evidently the cafe of every unregeneratc foul: And thence Baptismal Regeneration a Dangerous Error, 453 thence it isj that he who is not horn ogr.z?i cannot fee the king-- dom of God, John iii. ■^. — Row dreadfal then muft the difacl-, vantage be, for iinuers to be ignorant of the danger and mifery of their ftate, of their neceflity of a vital change, and of their impotence and utter inability to nlake this great and infinitely important change in tlieir own hearts ! Of what unfpeakable importance is it, that fuch as tliefe Ihould awake out of their pleafing dream; that they may meditate an efcape from the wrath to come ; and being fenlible of their undone and mifera- ble ftate, they may be brought to the footftool of God's fove- reign mercy ! — How" dreadful will the iffue be, after they have flattered themfelves with their vain imaginations of a regene- rate ftate ; and of their capacity of doing ever/ thing, vvhich the fcripture requires as a condition of their falvatio:., to find that a deceived heart has turned thejn afde, and that they ^lava a lie in their rviht hand I — Though it be poffible for men to experience a work of grace in their hearts, (as I doubt not fome have done) even under the prejudice of this miftake; yet they will not be likely to be very felicitous about that neceff^iry change, while they delude their fouls with an apprehcnfion^ that they have had it already; and therefore not very likely to be in the way of obtaining thst grace, by which tuey may be capable of complying with the fcripture-terms of falvation. Had I efteemed this to be 9. mere logomachy . or verbal con- troverfy (as it feems this gentleman does), I Ihould not iiave provoked him to have fpenr fo much time and pains for no- thing, but to vindicate the acceptation of the word regenera- tion ; nor ftiould I now mifpsnd my time in 10 vain andfruit- lefs a controverfy. But it is notorious, and open t. every pne's obfervatioh, that the patrons of baptifmal regeneration are avowed oppofers of the doftrines cf fpecial g'r&ce, arid of thof'? experiences of a new living principle of fpiiitual ailion, which (if I have any underftanding of the gofpel of Chrift) are abfo/utely neceflary to our eternal fafety. Thefe things are treated by them with reproach and contempt, under the charaders of Cant^ Fnthifiafm, £an.-dcifmy and the like, as is abundantly exempliiied by this author; and it is no more than what this principle of theirs naturally leads then: to. By fup- pofing all thofe texts of fcripture, which fpeak of the neceili- Xj of the ne%\) hirth, the new creature , the nexv man, &c. refer to 454 Baptismal Regeneration a Dangerous Error* to baptifm onlj, they eafilj (with Dr Waterland and Mr Wet- more) fuppofe, that a lincere endeavour to do the beft they can, and to be daily gaining ground of their vices and paffions, is all the change neceffary to a Hate of favour with God. — I cannot therefore but conclude, that while I am impleading this error of theirs, I am endeavouring to defend one of the moll important articles of our faith and hope ; and endeavouring to pluck, poor unwary fouls out of a faare that may prove moll deflruclive and ruinous to them. 1 am, in the next place, to take notice of his ohje6iio7is a- gainft fome exprelTions in my Remarks. He infinuates, That " my great aim was to polTefs my cre- ^' dulous readers with groundlefs prejudices againft, and aver- *' lions to the clergy of the church of England :" — And com- plains of my *' warning my hearers [as in page 34 6. of this vo- *' lurae], in the apoftle's language, 2 Tim. iii. 5. Fromfuch ** turn atuay,''^ (p. i.) — In the place he refers to, I admo- nifhed my hearers againft the miniftry of fuch, who would quiet mens confciences with a form of godlinefs, without the power J who would put poor fleepy fmners into a vain dream of having already received a baptifmal regeneration ; who would encourage their hopes of a fafe ftate, merely from their morality ; and who leave the necefTity of the converting influ- ences of the bleil'ed Spirit, and of a vital union to Chrift by faith, out of their creed ; and flatter fmners with an imagina- tion of fafety, without experiencing either the one or the o- ther. — Now then let the appeal be made to the world of man- kind, whether his finding fuch fault with this addrefs, and his applying thcfe charadlers to the " clergy of the church of *' England," do not abundantly juftify what I have above ob- ferved, with refped to the great importance of our ftedfafl adherence to the dodlrine of regeneration, as it has been ge- nerally received in the Proteilant churches. I niuft therefore be fo far from giving fatisfaftion to this gentleman, as to the matter of this complaint, that i muft renew my exhortation, to all who hixve any value for their eternal interefts, to turn av.'ay from fuch do£lrines as tend to fatisfy their minds, and give them hopes of falvation, without the experience of a new and living principle of grace in their hearts. He Baptismal RegJeneration a Danga-aus Error. 4j;; He complains, that *' I reprefent the great importance (oC *' the doftrine I plead for) with as flrong a claim to infalli- *' bilitj, as the Pope hitnfelf,'' (p. 4.) Becaufe I deduced this corollary from full (and I think, unanfwerable) proof. That baptifm is not that regeneration which the fcriptures make neceiTarj to falvatlon, viz. " From hence it appears, that *• we cannot fee the kingdom of God,- in confequence of thefe ♦* principles efpoufed bj fome of our Eprfcopal clergy. How *' harili foever the confequence may be fuppofed, it is never- " thelefs infallibly certain." Upon this he exclaims, — " I find we need not go to Rome " for infallibility : Behold and admire!" But what caufe of this tragical exclamation ? Can any thing be more infallibly certain, than a confequence juftly deduced from premifes tru- ly and fairly ftated ? Let him therefore, if he can, firft fiiew what defe£t there is in the premifes, before he exclaims a- gainft the conclufion. If this be what he dare not attempt, he muft yet allow me to fuppofe, that conclufion to be infalli* bly certain. But he flouts at the expreffion, and feems to fuppofe it in- congruous and ridiculous to fpeak of feeing the kingdom of God, in confequence of principles efpoufed and profeiled. *' This (he tells us) is a low difcovery for an infallible doc- *' tor." — I would enquire of this gentleman, whether they who fliall finally fee the kingdom of God, will not be faved in confequence of their believing the fcriptures to be the word of God ; our bleiTed Saviour to be the Son of God ; and holinefs to be neceffary to eternal happinefs ; and whether all praftical godlinefs, bodi of heart and life, be not in confe- quence of thefe principles ? Or, to fpeak dire6lly to the pre- fent purpofe, whether a proper concern about, and endeavour to obtain a new birth, or faving converfion unto God, be not ia confequence of our believing the neceflity of that great and important change ? Or, on the contrary, whether fecurity, carelefiTnefs and negligence about obtaining the renewing influ- ences of the Spirit of God, are not too commonly feen, in con- fequence of a dilbelief of the neceffity of converting and rege- nerating grace ? — If thefe things are fo, men may be faved or perilh in confequence of the principles they efpoufe and pro- fefs. If not; there are no principles, that we can profefs or praftife il5'5 Baptismal Regeneration a Laugerous Error, ptadife upon, which will have any influence upon our eter.^ nal falvation. But he " would fain know, if feeing the kingdom of God *' can be fald infallibly to be in confequence of believing any ** doctrine whatfoever, without obedience to the will of God." (p. 4.) I anfv^^er, No, by no means. But I can tell him, that fpeaking impertinently will always be the infallible confe- quence of changing the queftlon in debate. He might have remembered, that \ had fully proved to him, that obedience to the will of God was the necellary fruit, or (if he pleafes) the infallible confequence of our being born of God. On the con- trary, Dr Waterland and this gentleman teach us, that a man may be born of God, while he remains an impenitent h\^po- crite, and lives in a courfe of fin. Now then, the queflioa fairly Hated between him and me is this : Seeing regenera- tion is, by the fufFrage of our blelTed Lord himfelf, abiblutely neceflary in order to our feeing the kingdom of God, and we have fuch different principles with refpeft to the nature of this change; which of thofe principles has the diredtell teur dency towards the kingdom of God, that which fuppofes obe^ dience to the will of God, both in heart and life, a neceflary fruit and confequence of regeneration ; or that which fuppo- fes the regenerate may finally live and die in difohedience and tjjipenitence ? — We both agree, that regeneration is abfolutely necefl'ary to falvation; but we vaftly differ with refpedl to the neceflary confequences of that regeneration upon the hearts and lives of men. — He fuppofes, that this regeneration which is fo abfolutely neceflary to falvation, may leave men finally impenitent and wicked ; while I inflfl: upon it, that It mull: be always accompanied with all the graces of the bleflTed Spi- rit, and mufl; always bring forth the fruits of holinefs and new obedience : And I have Ihewn him, that our bleflTed Lord and his apoftles do abundantly infill upon the fame thing: To which he has not feen caufe to make any reply. Mr Wetmore r-gain, as it feems, with a very indecent heat of fplrit, complains of my enquiring why the moral heathen may net be in a fl:ate of falvation, as well as fuch pretenders to Chriftianlty, that have no other marks of the new creature, than thofe given us by Dr Waterland, 'u/». " Sincerely to en- *' deavour to do the bcfl they can ; and to be daily gaining I '• ground Baptismal Regeneration a Dangerous Error* 457 ** ground of their vices and paffions ; and to find themfelves, ♦< after ftricleft examination, to be upon the improving hand." — Upon this he cries out, " What found is this to Chriftian " ears, from the mouth of a pretended Chriftian infallible ** teacher ? Behold the efFeft of fe£larian liberty I How much " does Chriftianitj fufFer bj the mad zeal of enthuiiafts,?" — But would not lefs heat and better argument have done b*j bufiaefs full as well ? — I have fliewn him, that thefe charac- ters may be found in thofe who have never been weary and heavy laden with their fins ; who have never had any true repentance for fi^a ; who have never had any faving faith in Chrill Jefus; who have never had humility, fpiritual-minded- ne(3, • or vLflory over the world; who have never had old things D^fs away, and all things become new ; and, in a word, ^ who have never had Chrift in them, without which they mull be reprobates. — Why then fhotild Mr Wetmore be fo very an- ^ry at-this, without giving any reafon at all of his vehement exclamation ? — If the moral heathen are as capable as others, ** fincerely to endeavour to do the beft they can ;" if they may be and have been fometimes " daily gaining ground of *' their vices and paflions ;" and if they may *' find themfelves, ** after the ftrideft. examination, to be upon the improving •' hand :'' Then the moral heathen may have fuch marks of a ilate of falvation, as the Dodtor aflTures us are fufficient ; and >the Chriftian, which the Do&or there defcribes, has no bet- ter marks of a converted ftate, than a moral heathen may at- tain to. — Let Mr Wetmore take what advantage he can of ihis reafoning : I can forefee but one anfwer he or any man elfe can give j and that is fuch an one as he has already gi- yen. However, he iliQuld have remembered, that it is fucli an one, as Michael the archangel would not give even to the devil, when difputing about the body of Mofes. But the profefTed Chriftians in the queftion, were baptized, — If fo, I muft again make my former remark ; and obferve, that if they have no more Chriftianity, than thefe gentlemen make the evidence of a converted ftate, their Chriftianity and their baptifm will but aggravate their guilt. For, how much greater the obilgations be, they are under to be Chriftians in- 3[M indeed^ 2^Z Baptismal Regeneration a Dangerous Error, .deed, fo much the greater will their guilt be, if they reft (horE of a faving change. Nothing is more certain, than that the Icriptures do require other qualifications, in order to our inheriting the kingdom of God, than Dr Watcrland and Mr Wetmore have made the marks of a converted flate. Befides " gaining ground of our *' vices and pafFions, and being upon the improving Iiand,*' they do require an illumination of our underjlandings, Ep]i. i. i8. ; a renovation of our qffeBions, Col. iii. 2.; a fubje^lion of our wills to the Lord Jefus Chrift, Pfal. ex. 3. ; and a capti- vating our verj thoughts unto the obedience of Chrifl, 2 Cor. X. 5. l"hey do veq^aire faith in Jefus Chrift, Mark xvi. 16.; fincere repentance, A£ls iii. 19. love to God above all things, Mat xxii. ^'] . -, fpiritual mindednefs , Rom. viii. 6. ; viEiory over the world^ I John v. 4.; a being renewed in all the faculties of cur fouls, Eph. iv. 2'^. ; the fruits of the Spirit in our hearts and lives, and a walking in the Spirit^ Gal. v. 22, 25. ; and, in a word, that Chrift he in us hy his image and influence, jf we would not be reprobates, 2 Cor. xlii. 5. — And I think it e- qually certain, that a man may have thofe marks of a fafd Hate given by the Dr and Mr Wetmore; and yet have none of thefe graces, influences, and fruits of the Spirit. A moral heathen is therefore as capable of the marks given by thefe gentlemen, as a noniinal Chriftian who is deftitute of thofe fcripture marks I have mentioned. — There is nothing in the nature of things, nothing in the Chriftian inftitution, that ren- ders it impcffible, or improbable, for a heathen to attain to what is propofed by thefe gentlemen, as the marks of conver-. lion, in the fame manner, and in the fame degree, as any pro- fefled Chriftian in the world is capable of, who has no higher attainment than thefe under cunlideration.— Whence it follows, either that baptifm alone, without any religious attaiKment? but what are cOmmon with us to the moral heathen, will in- title a man to falvation : or elfe, that the baptized Chriftian will be move inexcufable in the day of judgment, than the. moral heathen, on account of his violating his baptifmal co- venant. Thus we may fee how little caufe this author had for his repeated v.-rathful exclamations ^ and ho%v great caufe every 9^? ^i Baptismal Regeneration a Dangerous Erro7\ 455^ one has, who would fecure the eternal fafety of his immortal foul, to be fearful of embracing the dangerous do6lrines taught by thefe gentlemen ; and of fatisfying his mind with no high- er attainments in religion, than what may be found among the heathen themfelves, while he refts fhort of all thofe graces and internal fpiritual qualifications, which the word of God makes neceflary to our future happinefs and glory. Mr Wetmore proceeds to complain of my uncharitablenefs ; and fpends fome pages in the declamatory ftyle, in praife of charity, and in fevere cenfures upon thofe whom he calls z/7z- charitable, (p. 10, Sec.) — But whence this heat? I have en- deavoured to prove, and I think I have fully proved, that ■>vhat thefe gentlemen call regeneration^ is not the new birth which our bleffed Saviour declares neceflary to falvation, and which is particularly defcribed in the word of God; and there- fore not the new birth by which We mufi be prepared for the kingdom of God. And if this be uncharitablenefs, I mull ftill remain juft fo uncharitable, till I can obtain a very different view of this cafe from what I can find in my bible. — Is it un- charitablenefs, to aflert the truth of thofe dodlrines, taught by bur blefled Lord himfelf, and by his infpired apoftles ? Thus uncharitable muft we neceflarily be towards fome people or other, in retaining any one effential article of the Chrifliari faith. — Would it not therefore have been much more to the purpofe, if this gentleman had confidered the arguments brought, and the many texts of fcripture alleged in proof o£ my point, than thus to confute them all in the lump, by paf- fionate exclamations ?— But he feeme confcious to himfelf, that this could not be done ; or, at leaft, that he would but in vain attempt it : We might elfe have expeded fomething of that kind in this his undertaiking.— If Jie thinks it can be done, I do now intreat him (whilft in his charitable frame) out of mere compaffion to fuch ^oor deluded people ^ as he is pleafed to ilyle us, (p. 12. J diftiadly to confider and anfwer the argu- ments I have brought againfl his principles. We Ihall elfe ftill conclude, that our adherence to the doftrlnes fully a>nd plainly taught in the Divine oracles, may be juftified, though he is pleafed to call us uncharitable. Well, Whether I am in the due exercife of fharity or 3 M 2 not 469 Baptismal Regeneration a Dangerous Error, not, we may reafonablj expedl our author will exemplify this excellent grace to us, at leaft while he is writing fo fine a panegyric upon it. Let us then look and fee what a mighty charitable difpofition he has manifefted towards thofe who differ from him in the fubjeft of the prefent debate. — ** Whatever they may pretend as to holinefs (fays he), the '* way of peace they have not J^noiun, (p. 11.) — They are dif- " turbers of church and Hate, and promote ftrife, and vari- *' ance, and confuflons in all focieties ; which is a fhrewd lign '' their opinions, which they think themfelves fo wife in being '* tenacious of, are not the true wifdom froni above ; but fuch ** as St James tells us, are earthly, Jenjual, devili/h, (p. 12.) — ** Fa6lious men, who pervert the fcriptures, and'wreft themr '' (as St Peter exprefles it) to their own deftVudlion, (p. i8i) -^** Which no man can do (^that is, no man can find the marks ** of grace truly in hifnfelf) that lives in a ftate of fchifm and un- *' charitable feparation from the communion of that national <' church, of which he ought to be a peaceable member," (p. 39.) — Had I imitated this reverend author, in the numer- ous rhetorical flouriflies of the like kind> which his difcourfe abounds with, I could not have harangued with a very good^ grace upon the neceffity of charity ; but muft have expofed' myfelf to that juil admonition of our blefled Saviour, Matth. vii. 3. Another very heavy complaint, much iniifted on againft mep is, that I have faid, the ancient Fathers held many fuch ridi^ culous opinions, as would now expofe a maa to the contempt and fcorn of the world, if he Ihouldmake a profeflion of them. This is a fa6l fo notorioufly open to every one*s obfervation, who has any acquaintance with antiquity, that there is but very little room for this author's fine harangue, to prove the fathers the only interpreters of fcripture : And as little room for Mr Wetmore to prefs them all into his fervice, in fup- port of the opinion be is now pleading for. But that I may take off the odium, which he is endeavour- ing to bring upon mc, by his paflionate appeal to the popu- lace upon this fubjecl, I will give a few inltances, which have a fpecial reference to the prefent debate, out of the many v liich might have been produced, to Ihew how criminal foe- ver Baptismal Regeneration a "Dangerous Error. 46 c ver Mr Wettnore reprefents that faying of mine, it is never- thelefs llridly and ungainfayablj true. Our author tells us, that " this change (regeneration) is «' wrought by the operation and influence of God's Holy Spi- '* rit, in and with the application of water, according ta •' Chrift's inftitution," (p. 27.) — But what fay the ancient *' fathers upon this point? Hear two of them, which were truly ancient. — Tertullian,dire6lly contrary to Mr Wetraore's ypothefis, declares, " Not that we obtain the Holy Spirit in ** the baptifmal waters ; but being cleanfed in water by the ** angel, we are prepared for the Holy Spirit." — " Then comes *' the laying on of hands, to invite the Holy Spirit by that " benedidion." — " And thus the angel, who prefides at bap- «* tifm, makes way for the coming of the Holy Spirit, by that '^ cVeanfing from our fins which our faith obtains, being plight- *' ed to the Father, Son, and Holy Ghoft." — " Then being « gone out of the water, we are anointed to the bleffed unc» ** tion, according ta the cuftom under the prieilhood, with an «* horn of oil *." — To the fan>e purpofe that of Cyprian, " If ** ar man could be baptized out of the church, according to the " faith of heretics, and yet obtain remiffion of fins, he could, <' according to the fame faith, obtain alfo the Holy Spirit ; and «• there would be no need that hands fhould be laid on him^ *< that he might receive the Holy Spirit f." — Here is fully f eprefented, not only the practice, but the opinion of antiqui- ty upon the fubje^l in debate. Mr Wetmore fuppofes that we obtain the Holy Spirit in baptifm. The ancients fuppofed that we did not obtain the Holy Spirit in baptifm ; but by the impofition of hands, and the anointing which with them im- mediately fucceeded baptifm. So that if they fuppofed them born of water by baptiim, they fiippofed them born of the Spirit afterward. — Now, it is oifered to this gentleman's choice to give up which he pleafes ; either his favourite opinion, which he fo llifly contends for, or his lofty and extravagant ■panegyric upon the ancient farhers.— Evident it is, that if his opinion be true, their fentiments and praftice were not only inconfiitent, but ridiculous too. 1 Siail proceed to confider fome other of their cuftoms,.in the * De Baptifm. G- 5, 6,. J. f Epiii. 7.3. ad Jub. 4^1 Baptismal RegeneraItojt a "Dangerous Error} the admlniftratlon of baptifm and the Lord's fupper, as re- prefented bj Tertullian. " As we are going into the water ** (fajs he) we proteft there, as we did alfo before that in the ** church, in the prefence of the biftiop, that we renounce the " devil and his pomp and angels. Then we ai-e dipt three •* times, anfvvering fomewhat more than what our Lord has ** determined in his gofpel. Being thence received of God as «' his children, we tafte a mixture of milk and honey ; and " from that time, for a week together, we forbear the ordina- " ry ufe of the bath. The facrament of the eucharift, which " was^ appointed by our Lord at a meal-time, and given in ** charge to all, we receive in our aflemblies before day ; and " only from the hands of the biiliop. We make oblations for " the dead ; and for their martyrdom on a ftated day yearly, *' We reckon it unlawful to faft, or to worfhip kneeling on *' the Lord's day; and all the while between Eafler and Whit- *' funday, we take great care, that none of our wine or our ** bread Ihould fall to the ground. In the beginning of any " bulinefs, going out, coming in, dreffing, wafhing, eating, *' lighting candles, going to bed, fitting down; or whatever *' we do, we fign our foreheads with the iign of the crofs *.'* Now what will Mr Wetmore fay to thefe things ? What is the caufe, that he does not believe and praftife according to this ancient pattern ? Have I not now a fair occafion to turi> his own artillery upon him ; and to obferve to him, that ** when he boldly intrudes his novel interpretations of, fcrip- ** tare, I think I offer him good reafon v/hen I tell him, that ** the fathers of the Ghrifliaa Church, men of piety and fenfe, *' and fuch as would facrifiee their very lives for the honour *< of Chrifl, had a different opinion, and a different praflice ** from his !" (p. i8.) — Let him then keep to this rule, let him make the ancient fathers his pattern in the cafe before us ; let him dip children three times, when he baptizes them. After baptifm, let him give them to tafle of a mixture of milk and honey ; then lay hands on them, that they might re- ceive the Holy Ghofl ; and proceed to anoint them with oil ;' let him adminifler the Lord's fupper before day ; make obla- tions for the dead once a year ; declare it unlawful to fall^ » De Coron. C 3 BArxisMAL Regeneration a Dangaous Error, 463 or to worfliip kneeling on the Lord's daj, all the tune from Eafter to Witfundaj; and be confcientioufly fcrupuloiis, not to fufFer a piece of bread, or a drop of wine to flail to the ground, during that time : Let him crofs himfelf in the beginning of any bufinefs, as going out, coming in, drefling, walhing, eat- ing, lighting candles, going to bed, 'i£c. And let the world a- bout him be admonifhed, not to call thefe things ridiculous ; For thej were the opinions and praftices of the ancient fa- thers ; and *' fuch points in the purell ages of Chriftianitj, '* we may reafonably imagine were v/ell lifted j and what the *' mind of the apoftles themfelves was in fugh points, would *< be fought and preferved with care." (p. 17.) I had before inftanced in an opinion and praftice, w^hich ge^ nerally obtained among the ancients, 'vi^. their adminiliring the Lord's f upper to young infants. This they fuppofed ab- folutely necefiary to falvation, from their odd conftrudion of that text, John vi. 53. This prinpiple and pradtice obtained at leaft as early as Cyprian's time * ; and continued long in ufe in the Church. — What Mr Wetmor^*s fentin^ents are a- bout it is hard to determine. He makes a long apology for it. But fhould he come into this prad^ce, he would not only be efleemed erroneous, but ridiculaij§ too, even by his own party, as well as ours, I might alledge many more particulars, which would abun- dantly jullify that faying of mine, which he fo loudly com- plains of. But what I have already faid is not only fufficient for that purpofe ; but ^fo to fl^ew, that Mr Wetmore him- felf will be determined by the judgment of the fathers* no further than they agree, or he imagines they do agree with him in fentiment. I ihall therefpre difmifs this fubjed, but with one remark more, I have before Ihewn him, that though the ancients may fre» quently fpeak of our being regenerated by baptifm ; yet they feern to mean no more by it, than that baptifm is an outward lign, feal, pledge or token of regeneration ; and not properljr in any refpedl the new birth itfelf. They put the lign for the tl;iing thereby lignilied; it being a feal and reprefentation there- pf, This^'appears to be their meaning, by their denying the ab- foliite * Yid, Serine de Lapfis, SfSi.. %o 4^4 Baptismal Regeneration a "Daiigerous Errar^ dblute neceffity of baptifm to falvation : and their fo frequentlj calling baptifm the lign and feal of faith. And I may now add to what I then obferved upon this head, that if we allow Au- guftine to interpret his own meaning, and the meaning of o- thers who ufed the fame language, they coul.d intend no more by baptifmal regeneration than is here fuppofed. He, fpeak- ing of the Jewifh facraments, obferye , '* When the facra- ** ments were common to ajl, the grace, which is the virtue of ** the facraments, was not common. Even fo now, the laver ** of regeneration is common to all ; but the grace by which ** the members of Chrift are regenerated with their Head, is ** not common to all *." It was a noted diftin£lion with him, between a facrament and the matter of a facrament ; and he tells us, " We mull always diftinguilh the matter from the ** fign, left we transfer that to one which belongs to the o- *' therf ."-==-Now, if we undcrlland the ancient fathers in this fenfe, in which, by the common fuffrage of learned men, they ought to be underftood, and in which St Auguftine certainly is to be underftood, if we will allow him to explain his own meaning, all Mr Wetmore's high pretences from the fathers will come to nothing. We may even venture to underftand the fcriptures for ourfelves, without any danger from that •quarter, I Ihall take notice of but one complaint more agalnft me, which is, that 1 am " one of that fort, who are famous for in- *' fant-damning opinions ; and, if my fort of regeneration be '^'' neceiTary for everyone that gets to heaven; and my fix •' marks the characlers of every child of God ; and without *' thofe marks no feeing the kingdom of God, as I affert (page '• 341.), What will become of infants dying in the womb, at ** the birth, or any time before they are capable of experien- ** cln: into your hearts, crying, Abba, Father.-. — And if a f on, then an heir of God, through Chrifi, Gal. iv. 6^ 7. See alfo 1 Cor. v. 17. *' It [^Adoption or Regenera- "' tiofi'] is only the grant or *' beilowment of a favour or " grace, — which is done by *' the facrament of baptifm ; *' in which men may be ac- *' tive, and exert their will " and choice, in what relates " to the qualifications on man's ** part ; and complying with •^^ the conditions, on which *' God has proniifed to grant ^' fuch a favour," (p. 23-.) ^' They are regenerated in " this fenfe of tlie word, as it " is ufed metaphorically, to *' fignify a great change made *' in the {late and circumflan- " cescfthe perfon, upon whom " God beftows the dignity *•' and privilege of fonfliip in *' Chrifi Jefus. 1 dojiot mean ^' any inward change wrought, " upon the faculties of the -'' Toul." (p, 24.) 'That which is born of the Spirit, is fpirit, Jcha iii. 6, Being born again, not of cor- ruptible Jsed ; but of incorrup- tible, by the word of God, which liveth and alideth fore- ver, I Pet. i. 23. Of his owTi will begat he us, James i. 18. The wind bloweth where it lifl- cth ; and vje hear the found thereof i but ccmnot tell whence it con;eth, or whether it goeth, fo is every one that is born of the Spirit, John iii. 8. Whatfoever is horn of God doils not commit fn ; for his feed remaincth in him; and he cannot fn, becaufe he is born of God, I John iii. 9. And haVe put on the new man, which is re7tcwed in knowledge, after the image cf hiri that created him, Col. iii. ic. «< What 1 Baptismal Regeneration a Danqerous Error 4^7 Mr Wetmore's Principles. ** What we may affirm is, •• that whofoever is born again, " he is faid to be fo on ac- ** count of feme influence of *' the Holj Spirit, by whom ** all faadlification and bleffing ** is derived to the creature. •' (p. 28.)— And if the water ** ufed is fo fandlified, as to ** ferve any holy and religi- *' ous purpofe whatfoever ; " thatfandlificationmuftbeby *• the Holy Spirit^s influence ** — If it be only to render the ** water facramental ; that is, *^ to confecrate it,'' (p. 29.^ '• He that helieves and is **baptifedjhallhefaved. We ** may underftand here no *' more than to be received " into Chrift, his body or - *' Church, with a right tofuch ** privileges as belong to that *« fociety. — And therefore e- *♦ very one that is made a *' member of this fociety, is *' taken out of that wretched, " miferable, guilty Hate they ** were in before ; eftranged ** from God, and liable to his " curfe ; thus a child of wrath, ** as St Paul fays, all are by "nature, Eph. ii. 3. but by ** baptifm brought into a flate ** of favour in Chriil ; and *' thus quickened and faved," fe- ap.) . 3 Oppofite Texts of Scripture. According to his mercy he faved us, hy the waJJjing of regeneration^ and renewing of the Holy Ghofi, which he fhed on us ahindantly , through fefus Chrifi our Saviour, Tit. iii. 5, 6. 'That which is hern of the Spirit isfpirit, John iii. 6. We know, that whofoever is born of God, fnneth not ,• hut he that is begotten of God^ keepeth himfelf, and that wick-' ed one toucheth him not, i John v. 18, 'Therefore we are buried with him by baptifm into death, that like as Chrift was raifed up from the dead, by the glory of the Father, even fo we alfo fhould walk in newnefs of life. For if we have been pldnted to- gether in the likenefs of his death, we fhall he alfo in the likenefs of his refurreBion. Knowing . this, that our old mail is crucifi- ed With hini, that the bcdy of fin might be deflroyed, thai henceforth we fhould not ferve fn ; for he that is dead, is freed from fn, Romans vi. 4,-7- N 2r Ri. 468 Baptismal Regeneration a Dangerdus Error, Mr Wetmore's Principles. *' This is agreeable to rea- *' fon, that when perfons in a *' naturaMate, guilty and pol- *' luted, are admitted intoa co- " venant of favour and friend- " fhip with God, their former *' guilt muft be removed by a " gracious free pardon, (p. 29, " 30,) — This benefit feems to *' be applied to all, that by *' baptifm are made members ** of Chrifl's body, (p. 30.) ** — Nor does there appear to ** me any abfurdity in fuppo- *' ling baptifm to feal remif- ** fion of former guilt, even ** where the perfon is ixnwor- ** thy, and makes his profef- *' fion hypocritically," (P- 3 ' •) *' Only as pardon is a free ** ad of grace and mercy, I ** do not fee why God may *' not bellow that, as well as '♦ many other blefungs in this ♦* world, upon thofe that do *' not deferve them. — Thofe *' that have received forgive- '* nefs of God, and yet conti- *' nue wicked,^ may exped his *' fe verity will be increafed *' againll them at the day of "judgment," (^p. 31.) Oppofite Texts of Scripture. He that helieveth not is con- demned already, hecaufe he hath not believed in the nai7ie of the only begotten Son of God. He that believeth not on the Son^ Jhall not fee life ; but the wrath of God abideth on him, John iii. 1 8,36. For in fefus Chri/l, neither circumcifon availeth a- ny thing, nor uncircumcifon ;. but faith which worketh by love. Gal. v. 6. For in Chrifl Jefus, neither circumcifon a~ vaileth any thing ; nor uncir- cumcifion; but a new creature. Gal. vi. 15. I^hat will by no means clear the guilty, Exod. xxxiv. 7. For the gifts and calling of God are without repentance, Rom. ix . 2 9 . Whom hejufified, them he alfo glorified, Rom. viii. t^c. Wljofoever is born of God , kecpcth himfelfy and that wick- ed one toucheth him not, i John V. 18. Whofoever abideth in him,fnneth not ; whcfoeverfn^ neth, hath y.ot feen him ^ nei- ther known hitn, i John iii. 6. ■ I may even challenge this gentlenvan to form any propoli- tions more dire6lly contradidory one to another, than thefe dodrines of his are to the fcriptures I have placed in oppo- lition to them. ThisFtherefore mull be a fufficient admonition ta Baptismal Regeneration a Dangerous Err at. 469 to every one who hath a reverential regard to thClfacred ftand- ard of our faith and pra6lice, and any value for the falvation of his foul, to take heed of fuch principles, fo diredlly repug- nant to the oracles of truth. Can it poffibly be true, that adoption is not by any new creation of any principle in the foul of the regenerate j but fomething fpecifically diftinft j and yet all that have power to become the fons of God, have received the Lord Jefus Chrift; are born not of the will of man but of God, are led by the Spirit of God, have the Spirit of his Son in their hearts, are heirs of God through Chrill ; and are neiu creatures , having old things pafled away^ and all things become new in them ? — Can it poffibly be true, that regeneraton is only a favour or grace done by the facrament of baptifm ; and yet that all the regenerate are fpiritual perfons, and born of an incorruptible feed ? — Can it be true, that men may be active, and exert their wills and choice in regeneration ; and yet, they be born not of the will of man, but of the will of God, of his own will and nothing elfe ; even as the wind blowcth where it lifteth, and we know not whence it cometh, nor whither it goeth ? — Can regeneration be without any inward change ; and yet all the regenerate be fo changed, that they cannot commit fin 5 but have the feed of God remaining in them, and are renew- ed after the image of him that created them? — May we be faid to be born of the Spirit, while partakers of no farther Di- vine influence than what confecrates th& water, and renders^ it facramental; and yet the renewing of the Holy Gholl, be- ing made fpirit or fpiritual, and being made free from lin^ ai'.d keeping ourf elves that the wicked one toucheth us not, ftiould be the neceflary characters of all wh» axe born- ofGod? — Are we to underftand no more by the falvation confequent upon faith and baptifm, than to be received into the church, and to have a right to fucb privileges as belong tt3 that fociety ? Is this to be taken out of that wretched guil- ty ftate that we were in before, while children of wrath j and yet all who are truly partakers of this falvation, confequent upon faith and baptifm, miift be not only buried with Chrift by baptifm into death; but walk in newnefs of life, have their old man crucified, the body of fin deftroyed, that henceforth tbey ihould not ferve fin j. and they fo dead as to be freed from 47° Baptism4L Regeneration a Dangerons Error. from fin ? — Can the impenitent hypocrite have all his former guilt done awaj by baptifm ; and yet be condemned already, imder the wrath of God, and his baptifm avail nothing, with- out faith that works by love, and the new creature ? — May men receive forgivenefs of God at their regeneration; and yet continue wicked, to their greater condemnation at laft, whea God v>rill by no mean* clear the guilty ; but determines to glorify all whom he pardons and juftifies ; and when they are born of God, do keep themfelves from the wicked one, they abide in him,' they do not fin, if they have ever feen him or known him? — When the greateft contradiftions can be recon- ciled, when light and darknefs, truth and error, can be proved to be the fame thing, then, biit not till then, can this gentle- man's do£lrines be proved conformable to the word of God. I fliall next proceed to conlicfer the arguments brought by Mr Wetmore to confirm thefe his notions of regeneration.- He obferves, that " this figurative way of defcription, alluding to* *• a birth, is applied to more cafes than one in holy fcripture, *' which Mr Dickinfon does not feem to have a jufl apprehen- *' fion of; but applies all texts of this nature to one thing only, ** which he will have called regeneration, and allows that term *' to be ufed for nothing elfe ; nor any other exprefiions that ** have any affinity to it," (p. 19.) This is but an artful changing the queftion. Had he fpoke to the purpofe, he fhould have fiiewn us, that regeneration, be-' ing horn again, begotten of God^ or born cf God, being create- ed anevo, or 7nade new creatures, being born Jro?n above, of horn of Hi) at er and the Spirit, are expreffions applied to more cafes'than one in holy fcripture. For he knows, or fhould know, that this is the point before us ; and not whether fame allufions may be found in fcripture to a natural birth, in a difterent view from what I am pleading for. — If no fuch inftances can be found, and thefe exprelTions do retain one invariable mean- ing through the whole word of God, all his reafonings upon this head arc altogether impertinent ; and therefore, all the in- flances he affigns to confirm that argumentation are wholly foreign to the bufinefs before him. — Suppcfe it true, that " a »* change from forrow to joy is illuftrated by a birth in fcrip- " ture ;" fappofe the " term children of God is ufed v/ith re- *' fpetfl to the refu'cflion ;" fuppofe great " ftreights and dif- *• ficulti^ Baptismal Regeneration a Dangerous Error. 47jc ** ficulties are defcribed by a like metaplior ; and that the chil- <* dren of Ifrael were truly God's people, in this metophori<;al " fenfe," as this gentleman takes pains to prove, (p. 19, &c.) What conclufion will thefe premifes afford hini ? How will it follow from thence, that to be regenerate, to be begotten, cr born of God, to be new created, or a new creature, to be born from above, or to be born of the Spirit, may fignify no more than to be hapti%ed^ when it cannot be proved that thefe ex- preffions are ever once ufed in that fenfe ; or that they, any where in the Bible, have any other meaning than what 1 have afligned them ? But " the word regeneration is always ufed in a mietapho- *' rical fenfe, except when ufed to lignify the refurre6lion ; and •' all thofe expreffions of being begotten of God ; and born of ^' God ; and born from above ; and whatever elfe feems to in- ** fer a new birth, are figurative ; and can mean no more than "the produ6lion of fome great change or alteration, which *' may bear fome analogy, in a figurative way of fpeaking, to ** thatchange that paiTes upon the ftate of an infant, when it ** firfl comes into the world, or is produced by generation." Well, what then ? Will it thence- follow that all the mofl dillant allufions to a birth, or creation, mull be underllood in the fame fenfe with thefe flrong and emphatical expreffions under coniideration ; becaufe both the one and the other are metaphorical ? -He tells us, that " great ftreights anddifHcul- f* ties are defcribed by a like metaphor." Cp. 2c,) Will it therefore follow, that affli£lion is regeneration ; and that every one under fuffering circumflances is regenerated ? How then (does regeneration iignify baptifm only, (as he fo flrenuoufly endeavours to prove) if it iignifies any thing elfe, as well as baptifm ? How will this reafoning ferve his caufe, any better than purs, when it is diredlly calculated to undermine both the one and the other ? But the qomfort is, that it is altogether impertinent and inconclufive. — There is not the leaft appear- ance of a confequence in this arguing, that becaufe fome dif- tant allufions to a birth, a creation, &c. are ufed in fcripture, without any determinate figniiication, for very different events; that therefore the terms new birth, new creation, &c. which fere never ufed in fcripture but with one determinate fignifica* tion, and for one event only, are to be underflcod in the fame •■ ' loofe 4/2 Baptismal Regeneration a Dangerous Error. loofe and uncertain fenfe.-:— Our bleffed Saviour and his infpi-P red apoflles have limited the ufe of thefe expreffions to one jnoft important event, upon which they affure us that our e- ternal interefls do moil immediately depend ; and it is there- fore too bold an undertaking, to endeavour to reprefent them as being of fuch ambiguous and uncertain fignification. — Of •what mifchievous confequence muft it be to the fouls of men, to interpret fcripture after fuch a manner ! There is fomething fpoken of, as abfolutely necefFary to our feeing the kingdom of God. Bijt what is it that is required ? Mr Wetmore teach.- eth us, that it may fignify " a change from forrow to joy," it may " fignify the refurredlion," it may " fignify great llreights and difficulties^" it may ** fignify being in covenant with ** God :" — But there is no determinate idea to be annexed to it ; and yet it does fignify haptifm. Now (if this reafoning fliould be received) what dreadful danger muft we be in of ta- king up with any thing, or nothing, inftead of what is requi- red of us, as abfolutely neceiTary to our eternal falvation •! As for the texts of fcripture cited by him to this purpofe, there are but two of them which have any reference at all tp the fubje6l before us. Thefe only I ihall therefore confider. The firft text alledged by him, which has any relation to the prefent debate, is Mat. xix. 28. Xe that have followed me in the regciteration, 'when the Son of ma;i Jhall fit upon the throne ofhlsglory^yefhallalfofit, Stc. He fuppofes the regeneration in this text, to exprefs the general refurredion, (p. 19.) > but afiigns no reafon why it fliould thus be underftood. — There can be nothing more natural and eafy, than to underftand this text according to the common and received interpretation given toit. They followed Chrift in the regeneration of finners to himfelf ; and in his bringing the Church into a new and fpiritual flate : Or they followed him as his children, that were indeed born to Tiim by the influences of his Holy Spirit. — This is the fenfe, •which the word regeneration, and the other fynonymous terms every where obtain in fcripture. This is the moft natural in- terpretation of the text before us, the fenfe which firft offers to the mind, and makes the text moft familiar and intelligible; and he neither does, nor (\ believe) can give any reafon at all, why we fhould here change the received interpretation of the word. % The Baptismal Regeneration a Dangerous Error, 473 The other text he cites is, i Pet. i, 3 BleJJedhe the God '■ iind Father of cur Lord '^efus Chrijly which^ according to his abundant mercy, hath begotten us again to a lively hope, by the refurreBion of Jcfus Chriji from the dead. From which he argues, " St Peter does not faj we are begotten to this hope '^' by a new creation in our fouls, as Mr Dickinfon would *' defcribe regeneration, or God's begetting us ; but in a ** quite different manner, viz. by the refurredtion." — To which it is fufficient anfwer, that St Peter does not faj, that we are not begotten to this hope bj a new creation, or the creation of a new principle in our fouls. And I am fure, that fuch a new principle in our fouls is fo far from being inconlilient with our entertaining a lively hope from the re-= furredtion of Chrift, that it is the only foundation from which fuch a lively- hope can proceed. — The words are plain and fa- mili-ar, and at the very firft view reprefent to us the fenfe I am pleading for ; and are accordingly fo linderftood by all the commentators I have read Upon the text. God the Father of our Lord Jefus Chrifl hath begotten us ; that is, he hath gi- f'en us a new and Divirfe principle of life, whereby we can entertain a lively hope^ from the conuderation of Chriji' s re^ furreBion from the dead. Upon the Vv'hole then, He can find no one text in the biblej, where regeneration or the other exprellions of the fame ligni- iicancy, are uled in any other fenfe than that which I am pleading for.— But, on the contrary, we are affiired, by a va- riety of full and clear teftimonies from the 3i)ivine oracles^ that no man can have thefe charafters applied to him, but ■^'hat has indeed experienced the renewing influences of the Divine grace.— We know (fays the apoflle) that whofoever is horn of Godjinnsih not ; hut he that is begotten of God kecpeth himfelf and that vjicked o?ie toucheth him Jiot. It therefore ne- ver can be true in any cafe whatfoever, that any man can b6 Born of God^ and continue in fin j or be begotten of God, and not keep himfelf from a fubje£tion to the v;icked one. The apoftle affures us, that he knows it is otherwife. And that gives us a better viev/ of the true meaning of the debated eX' preflions, than all the unfcriptural imaginations and furmifes ■of Mr Wetmore and his brethren. See likewife to the fame 3 © purpofo 474 Baptismal Regeneration a Dangereus Error, purpofe I John ili. 9. Eph. iv. 24. i John v. 4. cum multis aliis. Hitherto Mr Wetmore has been onlj clearing his way for a more full and dire£l proof of his point, which we are now to expe6V. But having faid fo much already, before he comes direiElly to the bufinefs before him, he thinks it proper to proceed in a mofl brief and compendious way. " All that will therefore be neceflary (fays he) to deter- ** mine this whole controverfy with Mr Dickinfon, is to fhew ** that fuch a change of Hate and relation is made in Chriftian ** baptifm, that the perfons baptized are truly faid .to receive ** the privilege to be 'called the children of God, according to *' the acceptation of that phrafe both in the Old Tellament and *• New ; and that this change is wroaght by the operation *' and influence of God's Holy Spirit, in and with the appli- ♦' cation of water, according to Chrift's inilitution," (p.. 24.) Is this '* all that is neceflary to determine this whole con- •* troverfy ?" Then it feems there is no neceflity of anfwer- ing, nor indeed of taking any notice at all of the clear and full fcripture-evidence bronght againft his hypothelis ; the gentle- man might probably think that was too hard a piece of work, or would take him up too much time. He therefore choofes a more concife and eafy method of difpatching his buiinefs, left the tedious tafk of anfwering arguments wauld haye quite fpoiled the plaufibility of his harangue. Is it fufFicient, ** to ihew that the perfons baptized are tru- *' ly faid to receive the privilege to be called the children of *' God ?" — But how becomes it fufficient to Ihew one thing, when his bufiaefs was to prove another of a very diiferent na- ture?- -The point in debate between him and me is, whether hnptifm be regeneration. What he attempts to prove is, that profeffed Chriftians may, in feme fenfe or other, be called the children of God. By the fame argument he may as well prove, that all orphans are iPegenerate; for a Father of the fa- thcrlcfs is Cod in his holy habitation, Pfal. Ixviii. 5. And that all men every where are regenerate ; for there is one God and Fa- ther of all, Eph. iv. G. That the holy angels are regenerate ; for they are called x\\^ Jons of God, Job xxxviii. 7. And that even the Gentiles, wlio were neither circumcifed nor baptized, were regenerate 5 for thefe were called God's fons and daugh- ters. 1 Baptismal Regeneration « Dangerous Error* ^y^- ters, Ifa. xliii. 6. Bring my Jons fro?n Jar, and my daughters fro??! the ends of the earth. Is it becaufe Mr Wetmore could ■fay nothing at all to the purpofe, that he thus feriouflj undei'- takes to prove a point quite foreign and impertinent to the matter in debate ? — As God is the Father and Creator of the univerfe, all creatures are his offspring, A6ts xvii. 28, 29 ; aiid all intelligent beings, whether hdj angles, men, or devils, may in this fenfe be called his children. — As Cod is pleafed to bring fome part of marrkind into a nearer external relation to him- felf, by their fpiritual privileges and covenant obligations, thefe may, in a more appropriate fenfe, be called his children, or the children of his covenant. But what is this to regene- ration?— Are they all, who in thefe refpedls are called the children of God, ixi horn of the Spirit, th.3.t they are fpirit, or fpiritual *? Are they fo freed from fin, that they cannot commit Jin f.? Have they all overcome the world J? Are they all begot- ten to a lively hope^} Does the feed of God remain in them all |] ? Do they all keep themfelves that the wicked one toucheth them not ^? Are they all created anew in Chriji Jefus unto -good works, that they walk in them **? Thefe, all thefe, are the ne- ceffary and adtual charaders of every regenerate perfon. And if they are not (as certainly they are not) the real charadlers of all, that in fome fenfe or other are called the children of :God in fcripture; then this reafoning of his is the height of impertinence. Bat to be regenerate, or to be the children of God, is the fame thitig, (p. 23.) —I anfwer, they are jufl fo much the fame ' thing, as to be regenerate, or to be in heaven, is the fame thing. Both adoption and eternal falvation are the confequence oi regeneration ; and therefore cannot be the fame thing. As natural generation precedes fonfhip, and cannot for that rea- fon be the fame thing with it ; fo regeneration does, in order of nature, precede adoption ; and cannot for that reafon be the fame thing with it. What then will become of Mr Wetmore's, two propofitions, by which alone he endeavours to eftablifh his doclrine of hap- tifmal regeneration ? Suppofe it true, that '* fuch a change of <' flate and relation is made in Chrillian baptifm, that the per- 3 0 2 ** fons * John lil. 6. t I ]oha. lil. 9- J i John v. 4. § i Pet. i. ^. I] I John iii. 9. % 1 John v- 18. ^* Eph. ii. 10. 4<7^ Baptismal Regeneration a Dangerous :Err or, '^ fons baptized are truly faid to receive the privilege, to l,fc ** called the children of God :" Suppofe it is alfo true, that *' this change is wrought bj the operation and influence o£ *"' God's Holy Spirit, in and. with the' application of water, *' according to Chrilt's inflltution ;" it is all no more to the purpofe, than if he had undertaken to prove any other propo- fitions whatfoever. And yet this is all the evidence which he pretends to offer in confirmation of his principles ; and upon which he would have men run the venture of an exclulion frona the kingdom of God. — Tt would be to mifpend my own and my readers tlirie, to take any diilin6l notice of the method he, ufes to illuftrate and confirm his propofitions ; fince both the propofitions and their illullration are fuch an egregious trifling, and wandering away from the ful)jeft in debate. I therefore proceed to take feme notice of his corollaries. He firfl infers. That " it will appear very natural to under- " iland the wafliing of regeneration, Tit. iii.-5. to mean^ " baptifm ; efpecially confidering, what is predicated of it *' there is exprefsly predicated upon baptifm, i Pet. iii. 21. j *' that it now faves us, according to our Saviour's promifc, " Mark xvi. 16. He that believes and is haptiz-edjhall be faved. *' This being then the moft natural and obvious interpreta- ** tion, which, according to the befl rules of interpreting fcrip- *' ture, fliould always be received, when fuch interpretation *' is neither contrary to reafon, nor any other text of fcrip- *' ture," (p. 34.)— Had Mr Wetmore quite forgot that I had largely proved, from a great variety of fcripture teflimony, that this interpretation is both contrary to other texts of fcrip- ture, and to reafon too ? And is it not fomething diverting, to fee him with a grave countenance take that for granted, and draw his confequences from it as a pojluhiiim not to be difputed, which is fo largely difp roved in the difcourfe he is animadverting upon, without taking any notice cf the evi- dence brought againft him ?— Let us however attend to his rcafoning. It will appear (he tells us) very natural to underfland the wajloing cf rege;ier.-dion. Tit. iii. 5. to mean haptifin, efpecial- ly coniidering, that what is predicated of it there, is predica- ted olhnptijm I Pet, iii. 21.— Well then he allows, that be- inr Baptismal Regeneration a Dangerous Error, ij^y xngfavedhy the renewing of the Holy Gho/i, is predicated of the laver of regeneration in Tit. iii. 5. His words can have no other meaning; for there is nothing elle predicated oi the Javer of regeneration in that text. Whence it follows, that all who are regenerated are faved by the renewing of the Ho- ly Ghoft : For if this be predicated of regeneration, it is ap- plicable to all who are regenerated, Ifis therefore an inevit- able confequence, that if all who are baptized are not faved ' hj the renewing of the Holy Ghoft, then all who are baptised are not regenerated ; and therefore, that haptifm is not rege- neration.— I cannot forefee what anfwer Mr Wetmore can give to this. He qannot pretend, that all baptized perfons are faved by the renewing of the Holy Ghoft j for he allows that there are fome that come in hypocrify, and are wicked after baptifm, who may be confidered as Exotics, (p. 30.} Which chara^lers are juft as contrary to the renewing of the Holy Ghoft as light and darknefs, God and Belial. There cannot be a greater folecifm, than to fpeak of wicked hypocrites be- ing (while fuch) renewed by the Holy Ghoft. — But perhaps he ijitended to reprefent no more, as predicated of the laver of regeneration, than being faved. Let him however remem- ber, that the falvation fpoken of in the cited text, is hy the renewing of the Holy Ghofl ; and he has ao authority to fepa- |-ate what God has joined together. But falvation is predicated of baptifm, i Pet. iii. 21. — By this he muft doubtlefs intend, that all who are baptized are faved ; for what is predicated of baptifm is' applicable to all the baptized. If therefore — -beirigya'c'^^ — rpeans the fame thing in this text as it Joes in Tit. iii. 5, then all that are baptized^ are renewed by the Holy Ghofl ; vs^hich is not only moft hoto- rioufly falfe in facl, but contraiy to his own conceffions. -If being faved does not mean the fame thing in this text as in Tit. iii. 5. then this text is moft impertinently cited, to prove that baptifm is meant by the laver of regeiierat'.on, and is no- thing at all to his purpofc : For how can the ufe of the fame words in one text, fliew us how they are to be underftood ia enother, where they are ufed in a very different fenfe, and with a very different defign? How can being faved without the renev/ing of the Holy Ghoft, iignify the fame thing with being faved by the renewing of the Holy Ghoft ?— -This text ' ■ therefore, 47 3 Baptismal Regeneration a Dangerous Error, therefore, in what fenfe foever he underftands it, is far fror^ juilifjing his interpretation of the laver of regeneration. The words of this text are, '^he like figure wherezmto^ bap~ tijm doth alfo now Jave us^ (jiot the putting away of the filth ofi the fiejhy but the anfiver of a good confidence towards God,) hy the refiurreBion ofi Jefius Chri/i. In thefe words are fev&ral things worthy of particular notice. It is obfervable, that the bare adminiftration of this ordinance oibaptifim, or the applica- tion of water, here called the puttijig away ofi the fidth ofi the Jlefih, doth not fave us. Whence it follows, that this ordinance may be adminiftered to thofe who are no way partakers of the falvation here fpoken of. For there are fome baptized who have no gracious qualifications ; but are in hypocrify and impenitence (as our author himfelf allows), and therefore have nothing but the outward application of the ordinance. There is no reafon to fuppofe thefe to be partakers of any Divine bleffing with the ordinance, who do but mock Cod in their at- tendance upon it: Thefe therefore are not faved by it. — It is further obfervable from this text, that thofe whom baptifim fiavethy are fuch in whom is the anfwer of a good confcience tov/ards God ; which (according to Mr Wetmore's own in- terpretation of thefe words, p. 8.) implies " to profefs faith " and repentance; and promife future obedience to God, with *' a good confcience; i. e. honeftly and fiincerely," They, there- fore who do not a6t fincerely, but come in hypocrify (as he allows fome may do), are not faved by haptfim; becaufe they want the qualification of a good confcience, to which, as a ne- ceiTary mean, ihis text afcribes the falvation here fpoken of. It is moreover obfervable from this text, that tkty whom bapt'fijn faves, are faved by efficacious grace, or virtue derived from the refurreclion of Jefus Chrift. Whence it follows, that they who have no interefl in the benefits proceeding from the refurrec- tion of Jefus Chrift, but are excluded by their unbelief, im- penitence, and hypocrify, are not faved by baptfifn. — Upon the whole then. It is moll clearly and unquellionably evident from this text, that baptifim is not the laver ofi regeneration. If the Iwuer ofi regeneration faves all the partakers of it, hy the re- jiew'mg ofi the Holy Ghoji^ and baptifim does not fuve all that partake of it, by the renewing of the Holy Ghoil ; if it faves none but thofe who have a good confcience, and have experi* enced the power of Chriil's rcfurreftion, then 1 apt i fin is not iht Baptismal Regeneration a Dangerous Error, 4'j'r} the laver of regeneratio?i.-'—\ hope this gentleman will no more pretend to prefs this text into his fervice, till he has removed thefe difficulties out of the way. His fecond corollary is, " That it will appear the mod ge- *' nuine and eafy interpretation of John iii. 5. E,xcept a mem " be born of water mid the Spirit, to underfland the baptifmal ** regeneration T have defcribed," (p. '4.) This he endeavours to confirm by two arguments. The fird is taken from verfe 10. Art thou a mafler in Ifrasl, and knowefi 7iot thefe things ? Whence he argues : " The ground of our Saviour's queftion *' to Nicodemus muil necelTarily be a known pradlice among ** the Jews, of near affinity to that of which he fpoke ; and ** fuch a pra6lice was known among them." — I might here enquire of him, how he proves that fuch a praftice was known among the Jews as baptizing profelytes ; and calling them new horn, or regenerate ? Was there any inflitutian in the Leviti- cal law, upon which fuch a practice was founded ? If not, can it be fuppofed that our bleffed Saviour would do fo much ho- nour to an human invention and tradition ("if there had been that tradition among them), as to put fo much ftrefs upon it : — Or can he fo much as prove, that this pradtice hade'T'er obtain- ed among the Jevv'^s in our Saviour's time ? The authorities he pretends to bring, are much too late to prove any fuch thing ; and what he cites from them is nothing to his purpofe. If they called profelytes new born, or new born infants, what is this tobaptifm, of which they fay nothing at all ? Or how does this prove that they efteemed baptifm to be regeneration ? In fhort, the whole notion (as far as appearsby any thingbrought either by Dr Waterland or by Mr Wetmore, in confirmation of it) is but a mere chimerical fidlion. — But fuppofe it true, fuppofe that fuch a pradlice was known among the Jews as baptising profelytes, and calling them ?iew horn, or regenera-^ ted ; how could Nicodemus know by this the neceffity of Chriftian biitpifi, an ordinance not yet inflituted, nor ever heard of in the world ? How could he know, that becaufe heathens were wafhed with water when admitted profelytes into the Jewilh church, that therefore a Jew mufl be baptized in the name 0/ the Father, and of the Son, and of the Holy Ghofl, if he would ever enter into the kingdom of God our Saviour ? How could he know, becaufe profelytes to the Jewifh church were 4S0 Baptismal Regeneration a Dangerous Error. . tvere baptized with water; that therefore, they who weak* hope for falvation according to the Chrillian difpenfatlon muft. be born of water and of the Spirit ? — It is moft certain, thaC Nicodemus, though a mafter in Ifrael, could know none of thefe things ; and it is therefore certain, that our Saviour did net, could not mean Chrifiian haptifm, in the text before "US. — This matter is largely and particularly cleared up in my remarks on Dr Waterland ; to which I refer the reader for further fatisfaclion. But Mr Wetmore has rather chofen to overlook all that is there faid againfl this trifling notion, as unworthy of his regard, than to undergo the drudgery of an- fwering it. Another argument he brings, to confirm his interpretation of this text, is taken from the 12th verfe of this chapter. If J tell jou of earthly things^ and ye believe not, hovjjljall you be- lieve if I tell you of heavenly things? From whence he ar- gues : '* To be born again of water and the Spirit, are called ** earthly things, as the lowefl gofpel-myfterles — which it Is *' much more natural to apply unto baptifm, than the other *' fenfe of regeneration." But why may not the other fenfe of regeneration be called an earthly thing ; that i*, what can be reprefented in an eafy and familiar manner, and exemplified by common and well known fimilitudes ; and what was plainly reprefented and ex- plained in the Old Teltament ? Why (I fay) may it not la thefe refpesfts be called an earthly thing, in comparifon of thofe fublime and heavenly doftrines, taught in the remaining part of this difcouvfe of our Lord's with Nicodemus ? Such as his coming down from heaven, and being in heaven at the fame time, ver 13. His being lifted up upon the crofs, that believers in him might have eternal life, ver 14, 15. His being the Son of man in heaven, ver. 13.; and yet the only begotten Son ofGodheve ii- pen earth, ver. 16. — And fuch is the eternal life, to be obtain- ed by all that believe in him ; and the condemnation, that all un- believers are already under, ver. ]8. Thefe are plainly the- things here compaied, by the denomination of earthly and hea- vsnlv things. This text therefore is nothin32.) 5. It is nccejfaryy that they who have this hope in them, fhould feel the power of the divine' gface in their hearts ; and find, by examining themf elves, that Chri/i is in tlpem, and thiy not reprobates, 2 Cor. xiii. 5. They Ihould ^now that they abide in him,hy the Spirit which he hath given thera, i Johniii. 24. They • fjiould find that they are not in theflejh^ hut in the Spirit, by the Spirit of God dwelling in them, Rom. viii. 9. And they fhould have that experience which worketh hope, ivhich will 'not inah aJJjamed, Rom. v. A, 5. How very dangerous is it there- fore to teach, with Dr Waterland, that " the marks of a re- *' newed heart and mind have a tendency to perplex fome, and ** to deceive others ; and therefore may prudently be thrown *' afide, as things of human invention." (p. 42, 43.) Or to teach, with Mr Wetmore, that " we may properly be faid to *' be children of hope, or begotten to hojje ; as thofe that en= ** joy great advantages to know God, and the w^ay to be hap™ ** py, are called children of light.'''' (p. 21.) ' I would^ntreat all, who have any value for their fouls, tq confider thefe things, not as mere matters of fpeculation ^ but as affairs of highefl importance to their eternal welfare. I would inti'eat them, that they he not Jconfjakeji in mind; but that they continue in the faith, grounded and fettled ,• and that they be not moved away from the hope of the gofpel, which they have heard. It may be expefted, that, before I conclude, I fhould make up the account with this angry gentlenian, with refpedl to the Very rough and abufive treatment, I have met with in this dif- courfe of his. But as perfonal matters do not at all afFect the debate between us, and fuch ihve£l:ives ordinarily recoil upori the author himfelf!, doing very little harm to thofe s^gainft whoni they are levelled, I fhall wholly pafs them over ; and conclude with my hearty prayer to God, that both he and his readers may fo be born of water and the Spirit, and fo experi- ence the effedls of regenerating grace in their hearts, as to be qualified for, and finally be partakers of the glory and blefied-j nefs of- the kingdom of God. ■' Amen. F I N I S. ■ BOOKS /}f inter! /or and fold by M. Gray, Exchange, Edinburgh. A LLEIN.E's alarm to the unconverted, 9d ■^"^ Brooke's mute Chriftian, is id P.iicbfinan's (Rev. Albn) (trmons, Jine 4s, cotftmon 3s Eerrydreet fermons. 2 vol. los Bellamy's true reliifion delineated. 3s 6d Boot'n's reign of grace, 3s 6d Davies' fermons, 3 vol. 8vo. il is Dickinfon's familiar letters, 2s 6d Dunlop's fermons, 2 vol. Erikine (Rev. Dr) theological dlffertatrons, 3s -■ ■ —— -. (ketches and hints of church hiftory and theo» logical controverfy. ;f/zf 3s 6d, com. 2s 6d , fermrn on the gen. fources and fatal confeq, of anarchy, 66. <—— — confolotary letters on the lofs of friends, colle6led from books and manufcriptSj^^'T/?^ 8d, com, 6d Edwards' (Prefident Jonathan) praAical fermons, ^«(? 6s, com. 5s ■ on redemption, 8vo, 5s, Do. l2mo. 3s 6d — ^_ on original fin, 6s , on free will, 4s 6d — on juftification, 3s »__,.—-. 20 fermons on various imjiortant fubje(Ss, 3s 6J mifcel. obfer. on import, theolog. fubjefts, hoards^ 3s 6d' Earl's facramental Exercifes, lod Elavel's faint indeed, lod Gray's (Rev. Andrew) works, 3s 6d Grant's (Rev, David of Ocheltree) fermons, 2 vol, Janeway's token for children, 6d Jenles on fubmiffion, is 4d Limcftreet ledures, 2 vol. 5s M"Laurin on the prophecies, 8vo. 5s fermons and eflays, 3s M'CuUoch on Ifaiah, 7s — — ■ — - fermons, 2s 6d Mafon's remains, is 4d ^ on felf-knowledge, is 8d Newton's (of Olney) works, 6 vol. Jirie i8s, com. 13s 6i Chrirtian charafter exemplified, 2S — — — — letters to a wife, 2 vol. 5s Owen on the perfon and glory of Chrift, 4s 6d .-. on the Spiri*-, 2 vol. 9s Stoddard's (^Rev. Solomon) fafety of appearing at the day of judge- anent in the rightcoufncfs of Chrift, 38 6d Scot's family Bible, 4I 4s in humbers, without apocrypha and conV cordar.ce ; 4I 14s 6d with them Witherfpoon's practical Icrmons, 3s 6d ■ — leading truths, 3s 6d Watts' world to come, 5s — evangelical difcouifes. 8vo, 4s 6d — — -—fermons on important fubjc6\s, 2 vol. 7s - philof phical effays, 6s - improvement of the mind, 3s 6d . - death and heaven, is 6d ■ cattchilins complete, is 6d - oreftnt for children, jx Date Due Sf, 'A^' — *» -11 APn 17 '48 SE 15 '48 ' f)