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 THE 
 
 RIGHTS OF GOD. 
 
 By THOMAS SCOTT, 
 
 CHAPLAIN OF THE LOCK HOSPITAL. 
 
 " T rod uce your caufe, faith the Lord ; bring forth 
 " your ftrong reafons, faith the King of Jacob. 
 
 ISAIAH, C. XLI. V. 21. 
 
 " Be ftill, and know that I am God : I will be exalted 
 " among the heathen : I will be exalted in the earth. 
 
 PSAL. XLVI. V. IO. 
 
 LONDON: 
 
 Printed by D. Jaques: And fold by J. S. Jordan, No. 166, Fleet- 
 
 ftreet; J. Mathews, No. 18, Strand; T. Vernor, Birchin-lane ; 
 
 and at No. 2, Chapel-itreet, Upper Grofvenor-place. 
 
 [ Price is. 6d.] 
 
 N. B. This fame Work may be had in duodecimo, price is. or 8s 
 per dozen. 
 
PREFACE. 
 
 J. HE Rights of Man" have of late engroffed 
 much of the public attention: and though, by tranf- 
 greffion, man hath forfeited all his rights, in rcfpecl of 
 God, except to the wages of fin ; yet in reference to his 
 fellow creatures, he has many, and valuable rights, of 
 which he cannot without injuflice be abridged. He has 
 a right, with fome reJlricTions, to enjoy the produce of 
 his own labour and ingenuity, to leave it to his chil- 
 dren or friends, and to poffefs what others have left to 
 him: He has a right to think and judge for himf elf ^ 
 and to follow his own inclinations; provided he be not 
 inclined to injure, or molefl other men : and he has a 
 right to liberty of confcience; unlefs his conjcience fliould 
 excite him to diflurb the peace and good order of the 
 community. 
 
 Many other rights of man might be mentioned, which 
 are unequivocal, intelligible, and indijputable, if we 
 confider him in fociety : for an abfoluteflate of nature 
 muji be univerfal hoftility, in which every man would 
 be his own defender and avenger ; and all would be 
 prompted by their felfijh paffions to annoy each other, ex- 
 cept as they zvere rejlrainedby fear, confcience, or attach- 
 ment to a few individuals. 
 
 However, juflice is Jlill the fame, and power is in 
 every cafe diflincl from right : and though we mufl give 
 up many things, to which we fliould otherwife be enti- 
 tled, in order to poffefs the immenfe advantages of 
 civilized fociety, yet laws fliould certain'y be fo made and 
 executed, that all may enjoy as much liberty as can con- 
 
 fift 
 
[ iv ] 
 
 fi/l with the exiflence, energy, and maintenance of go- 
 vernment. 
 
 But as in the prefent fate of the world, every man feme- 
 times takes the liberty to do what he has no right to do j 
 fo it cannot be wonderful if in every foci ety, men are in 
 fome refpecls unduly rejlricled. Imperfedion pervades 
 all human affairs: and hitherto it hath been found im- 
 practicable to rejlrain men from doing wrong, without 
 fometimes debarring them of the liberty to do zvhat would 
 otherwife not be wrong. Though perhaps the latter hath 
 been better guarded againfl in Britain, than in any other 
 nation, from the beginning of the world to this day : and 
 poflerity will be tnofl competent to judge of modern im- 
 provements. 
 
 But fome things are at prefent infifled on, as " the 
 " Rights of Man," which, as far as I can judge, after 
 fome conf deration ofthefubjetl, are not well underjlood, 
 and are incapable of a precife aud determinate definition. 
 Whatever they may fetm in theory, they are abjohttely 
 impracticable in the prefent condition of human nature j 
 and every attempt to eflabli/h them will probably produce 
 confufeon and mifchief. 
 
 This is not, however, my principal objeclion to thefe 
 fpeculations : Let the men of the world try what they can 
 do to ?nend their prefent condition ; whilfl the difiplcs of 
 Him, whofe kingdom is not of this world, may be con- 
 tented to take matters as they find them, and peaceably to 
 keep on their way to a better and more enduring inheri- 
 tance. But the mofl affetling circumjlance in this mat- 
 ter feems to be, that whilfl warm difputes about the 
 Rights of Man occupy the attention of multitudes, THE 
 
 RIGHTS 
 
[ v j 
 
 RIGHTS OF GOD are proportionally disregarded. 
 The eager difputants on both fides of the quefion too much 
 overlook them ; but many on one fide mojl outrageoujly 
 trample upon, and even blafpheme, them : as if the great 
 Creator alone had no rights ! Or as if it were one of the 
 rights of man to defpife and defy him, in whom he lives, 
 moves , and exijis ! 
 
 It will not, therefore, I trujl, be deemed unfeafonable 
 at this juncture, if an advocate, (though a feeble one,) 
 venture forth to plead in behalf of the Rights of God ; as 
 " he is the Creator, providential Benefaclor, and moral 
 *' Governor of the univerfe;"" and" in refpecl of his 
 " dealings with thofe creatures which have rebelled 
 11 againfl him." Such is the intention, and plan of the 
 enfuing treatife; by which I would endeavour, in this 
 day of fcepticifm and infidelity, to efablifli the faith of 
 believers, and to ajfifl them in "giving a reafon of the 
 " hope that is in them :" and to obviate fome fpecious 
 objections which philofophizing deijls or fceptics have 
 farted again)} revelation, or fome of the doclrines, com- 
 mandments, or tranfaclions contained in it : And at the 
 Jame time 1 /hall attempt to lead men's attention to reli- 
 gion, as true and practical wifdom, and their grand 
 interejl both here and hereafter. Since, therefore, our 
 jubjecl is of the greatejl importance to every man, I 
 would intreat the reader to confider it with patient and 
 ferious application, as well as with candour and impar- 
 tiality ; nor can it juflly be cenfured as irrational, if he 
 be reminded to accompany the perufal with prayer to the 
 Father of lights, and the Giver of every good gift, to 
 
 befloxv 
 
r vi j 
 
 be/low upon htm that wifdom which comet from above? 
 and which guides the humble ana teachable in the way to 
 everlajiing felicity. 
 
 N.B. Since this treatife was begun, a fmall pam- 
 ph'et fell in the Author's way, which had the fame title y 
 written by the Rev. Mr. Ri'and, ReSior of Sutton 
 Coldfield, Warwick/hire. But as that trail did not in 
 the leaf} interfere with the plan of or preclude the occa- 
 f on for, this publication; and as he could not devife a 
 more fui table title ; fo he did not think that cir cum/lance 
 alone fujfieient to induce him to alter his original inten- 
 tions. 
 
 :HE 
 
THE RIGHTS OF GOD. 
 
 INTRODUCTION. 
 
 I 
 
 T would be a wafle of time to offer many argu- 
 ments in proof of the existence of a God : for 
 though many avow themfelves atheifts, orinfinuatc 
 doubts on this head; yet their hearts are more dis- 
 ordered than their understandings. " The fool 
 *' hath faid in his heart — no God ; they are cor- 
 " rupt, iheyhave done abominable works," (Pf. xiv. 
 v. i.) Therefore, they wifh that there were no 
 God to controul or punifh them; then they hope 
 and try to believe that there is none; this induces 
 them to fearch for objections and fophiitical argu- 
 ments againft the truth; and thus, through Satan's 
 delufions, and in the righteous judgment of God, 
 they become converts to atheifm, or a fcepticifm 
 bordering on it; and then to elude conviction and 
 to keep themfelves in countenance, they commence 
 advocates for, and apoftles of, their impious opi- 
 nions. But in reality the exiftence of the creation, 
 or indeed of any creature, is a Sufficient proof that 
 there is a God who made all things; as the mod 
 acute reafoners have (hewn, efpecially the cele- 
 brated Mr. Locke: and he, that lives, moves, 
 thinks, and acts, muft he left without excufe, if he 
 deny or forget God, or refufe to honour, and bf 
 thankful to him. Reafon and common fenfe con- 
 firm this verdict of infpiration : and the man who 
 B withftands 
 
[ * J 
 
 withftands the evidence of this argument, is not 
 likely to be convinced by rational deductions; but 
 will probably continue an infidel, (unlefs his heart 
 be changed by divine grace,) till he is convinced of 
 his fatal miftake by experiencing the indignation of 
 that God whom he hath denied. 
 
 The unity of the Godhead is alfo allowed to be 
 equally the doctrine of reafon and of revelation, be- 
 ing infeparable from our ideas of infinite perfection. 
 But we have the lefs occafion to labour this point at' 
 prefent j becaufe they who profefs to believe that 
 there is a God, and yet fpeculatively or practically 
 deny his Rights ; are in general flrenuous advocates 
 for the divine unity, and often contend for it, as the 
 doctrine of reafon, in oppofition to thofe myfteries, 
 which have long been deemed an eflential part of 
 revelation. 
 
 Yet even among thofe, who, in words at leaft, 
 thus far affent to our principles, there are great 
 numbers, who feem to exclude the Creator from 
 the government of the world, and from any right 
 to the obedience or worfhip of mankind. Some 
 fpeak ambiguoufly about creation, and try to ac- 
 count for every thing by the operation of fecond 
 - caufes, inftead of refolving the whole into the Om- 
 nipotent Fiat of the firft great caufe of all things. 
 Others argue, as if God had conftituted the uni- 
 verfeat firft in fuch perfection, that the laws of na- 
 ture alone were fufficient to preferve its regular 
 order without his immediate interpofition. They 
 feem to think, that it would be difhonourable to 
 
 God, 
 
i 3 ] 
 
 God, to exert his omnipotence continually for the 
 prefervation of his own work; or, that it is incom- 
 patible with his dignity and felicity thus to inter- 
 pole in all the concerns of his creatures. Thus 
 they confound the idea of abfolute perfettion^ the 
 incommunicable attribute of God, with that ofr*- 
 lative perfeftion as bellowed by Him on his creatures j 
 and by falfe notions of dignity and happinefs, they 
 reprefent the Creator as finite and imperfect, whilft 
 they deify his works as independent and felf-fufK- 
 cient. 
 
 Such fophiftry, however, is entirely calculated to 
 lead men from thinking of their accountablenefs to 
 their Creator, and of their immenfe obligations to 
 him j and thus to pacify their confciences in neg- 
 lecting his worfhip and ferviee, and in being utterly 
 deftitute of all love, gratitude, or other holy affec- 
 tions towards him : fo that thefe fentiments, though 
 not fo opprobrious as direct atheifm, anfwer the 
 purpofes of a carnal ungodly heart altogether as 
 well : and a man, who hates religion, may willingly 
 admit the being of a God, (which he often will find 
 it convenient to do, in order to elude the believer's 
 arguments, and efcape his attacks ; ) provided he may 
 live as if there were no God, without apprehenfion 
 of terrible coufequences. 
 
 But when this bias is withdrawn, there is no ra- 
 tional ground for a moment's hefitation, previous to 
 the admiflion of the fcripture doctrine, that the 
 great Creator upholds all things by his omnipotence, 
 manages them in his wifdom and goodnefs, and 
 B 2 governs 
 
[ 4 J 
 governs them in juftice, truth, and holinefsj that 
 " not a fparrow falls to the ground without Him,'* 
 that "even the hairs of our head are all numbered;" 
 and that all fecond caufes derive their origin, per- 
 manency, and efficacy from Him alone. 
 
 The deviations from the ordinary courfe of na- 
 ture in thofe miraculous events, which have been 
 unanfvverabJy attefted; the furprifing accomplifh- 
 ment of many explicit prophecies, through fuccef- 
 five generations ; the extraordinary deliverances, 
 beyond all probability, which fome perfons have 
 experienced; and the uniform anfwers which pious 
 Chriftians receive to their prayers, will have a vaft 
 weight with the impartial enquirer, when ferioufly 
 employed in confidering this fubject. The doctrine 
 in queftion is eftablifhed by every external and in- 
 ternal proof of the divine original of the fcriptures, 
 and cannot be denied without virtually rejecting 
 them : and, even if they were wholly pafTed over in 
 the argument, the contrary tenets might eafily be 
 fliewn to be fo irrational, and unphilofophical, that 
 nothing but averfion to the character and govern- 
 ment of God could induce any reflecting perfon to 
 efpoufe and adhere to them. 
 
 • They, who thus far coincide with me in opinion, 
 (and I do not expect a candid perufal of what fol- 
 lows from thofe who do not,) will readily perceive 
 that the great Creator, Benefactor, and Governor of 
 the univerfe has Rights. Indeed He only has rights 
 tffentially, originally, and indefeazably ; and all the 
 rights of creatures are derived from the powers he 
 
 hath 
 
[ s ] 
 
 hath given them, the relations to Him and each 
 other, which he hath constituted, and his exprefs 
 appointments; and therefore they are dependent, 
 and liable to be forfeited and loft. What thefe 
 Rights of God are, I proceed to {hew, by adducing 
 fome of them for a fpecimen : at the fame time I 
 would obferve, that every Right of God implies 
 cdrrefpondent duties, which his rational creatures 
 are bound to perform, or are inexcufable in neg- 
 lecting. 
 
 PART the FIRST. 
 
 Containing the Rights of God, as the Creator •, providen- 
 tial Benefaclor, and moral Governor of the World* 
 
 w. 
 
 HETHER we contemplate the glorious 
 perfections of the infinite and eternal God; or whe- 
 ther we confider what he hath done for, and conti- 
 nually beftows on, his creatures; we muft be con- 
 vinced that he hath an unalienable right to univer- 
 fal dominion, honour, worfhip, love, fubmiffion, 
 and obedience; and that " His is the kingdom, the 
 " power, and the glory, for ever — " In particular — 
 I. The Lord hath a right to propofe the difplay 
 of his own glory, as his ultimate end, in all his 
 works, (Prov. c. xvi. v. 4. Rom. c. xi. v. 36). 
 From eternity he was effentially glorious, but the 
 perfections of his nature could only be manifeflccl 
 through the medium of creation, and could only be 
 known, admired, and adored by thofe creature?, 
 
 whom 
 
C 6 ] 
 
 whom he was pleafed to form capable of fuch con- 
 templations and affections. If fuch rational beings 
 continued obedient to their Creator, they could not 
 but enjoy the moft: complete felicity, in beholding 
 his glory, poffefling his love, and celebrating his 
 praifes: but it was meet, that the Firft Caufe of all 
 things mould propofe his own glory, as his princi- 
 pal end ; and that the happinefs of derived, depen- 
 dent, and obedient creatures fhould be only a fubor- 
 dinate end, infeparably connected with it. For it is 
 an article in the creed of found reafon, as well as the 
 doctrine of the bible, that all creatures are as no- 
 thing, in comparifon of the infinite Creator, (Ifaiah, 
 c. xl. v. 12, 17.) It is therefore moft unreafonable 
 to conclude, with many reputed philofophers, that 
 the happinefs of the creatures is the ultimate end of 
 God, in all his difpenfations ; feeing the glory of 
 his own name is an object of infinitely greater im- 
 portance. 
 
 Indeed the Lord would not appear completely 
 glorious, did he not render his obedient fubjects 
 happy, according to their refpedive capacities of 
 enjoyment : and they all will certainly confider it 
 as their higheft privilege and honour, to fubferve 
 the manifestation of his glory : fo that in refpecl of 
 them there can be no poffible competition. But the 
 reafonings of many on this fubjedr, principally relate 
 to the happinefs of men, who are difobedient crea- 
 tures: and furely it is mod abfurd to fuppofe, that 
 the holy God prefers the happinefs of finners to his 
 own glory ; and that he will diftionour himfelf, 
 
 and 
 
[ 7 ] 
 
 and act contrary to his own perfections, rather than 
 leave them to thejuft punifhment, and confequences 
 of their crimes ! For who would not deem it mod 
 unreafonable, that the welfare of criminals fhould 
 be confidered as the great end of civil government, 
 even in preference to the honour of the prince, and 
 the fecurity of his loyal fubjects ? It mull, there- 
 fore, be manifeft, that the Lord has a right to pre- 
 fer his own glory to the happinefs of his creatures, 
 when their difobedience hath introduced a compe- 
 tition between them. 
 
 And if this be admitted; it will alfo follow, that 
 all rational creatures fhould recognize this right of 
 God ; and that they fhould propofe to themfelves 
 the fame end in all their works, and attempt no- 
 thing contrary to it by word or deed, otherwife they 
 do not render him the glory due to his name ; for 
 all objections to this doctrine are a facrilegious at- 
 tempt to rob God of his rights, by aflerting claims 
 that are incompatible with them. 
 
 II. The Lord from eternity poffeffed an unalien- 
 able right to create what orders of beings he faw 
 good,"and to arrange them in the univerfe according 
 to his own plan. Many perfons difcourfe about the 
 feveral orders of creatures, which are known or 
 fuppofed toexift, as if they comprehended the whole 
 of the Lord's defigns, and were competent and au- 
 thorized to decide on the propriety of them. ** But 
 " who hath known the mind of the Lord ? or who 
 " hath been A his counfellor?" (Ifaiah, c. xl. v. 13,14. 
 Rom. c. xi. v. 34 — 36). So that every objection 
 
 to 
 
C 8 ] 
 
 to any part of the creation abfurdly fuppofes, that 
 we fully underftand all the purpofes which every 
 creature can poffibly anfwer ! Indeed matters might 
 perhaps have been ordered more fuitable to our de- 
 fective and contra&ed views, than they now are : 
 but pride and ignorance alone can put them in 
 competition with the counfels of Omnipotence! It 
 would be a prefumption unfpeakably lefs reprehen- 
 fible, for the moft illiterate perfon on earth to find 
 fault with the apparatus of an eminent philofopher, 
 as unfuitable to his purpofe; than for the moft ex- 
 alted of creatures to cenfure in the flighteft degree 
 any one of the works of the great Creator. He has 
 a right to exercife his omnipotence " according to 
 " the counfels of his own will ;" and our indifpen- 
 fable duty muft be, to acknowledge this right, to 
 afcribe to him the glory of his manifefted perfec- 
 tions, when we can difcern it; and to give him 
 credit, (fo to fpeak,) for his wifdom, juftice, and 
 goodnefs, when we find ourfelves incompetent to 
 difcover them. 
 
 Had not the Lord feen good to exert his creating 
 power, there had been none to find fault: had he 
 not formed us rational creatures, our objections 
 would have bden precluded: and did he indeed give 
 us exiftence, and endue us with underftanding, that 
 we might be capable of quarrelling with his works ? 
 or fhall the thing formed fay to his Creator, why 
 haft thou made me thus? Surely this muft be as 
 inconfiftent with reafon as with piety ! And adoring 
 gratitude, fervent praifes, and humble acquiefcence 
 
 in 
 
[ 9 3 
 
 in the wifdom and will of God muft far better be- 
 come us, who have received fuch benefits from 
 Him, and know fo little of his eternal cbunfels, 
 and the immenfity of his works. 
 
 III. The' Lord hath a right to difpofe of every 
 part of the creation, as he pleafes. He is the great 
 proprietor of the whole, and " is it not lawful for 
 " him to do what he will with his own ?" His ab- 
 folute fovereignty indeed is infeparable from his mod: 
 perfect wifdom, juftice, goodnels, and truth: " He 
 " cannot deny himfelf," but ' c is righteous in all 
 *' his ways, and holy in all his works :" fo that all 
 the objections to the right of God thus to difpofe of 
 all his creatures, which involve in them the impof- 
 fible fuppofition of his making a wrong ufe of his 
 power, are manifefily erroneous and abfurd, and 
 border on blafphemy. He may do things, which 
 appear to us to be wrong: but our judgment is not 
 always according to truth and rectitude ; nor are we 
 impartial or infallible in all poffible cafes. It can- 
 not, therefore, be unreafonable, if we be required 
 to confefs ourfelves miftaken, when the divine con- 
 duct does not appear to us perfectly holy, juft, and 
 good. 
 
 We allow that there is an effential difference in 
 the nature of actions antecedent to the confidera- 
 tion of the agent : but then wifdom, juftice, truth, 
 and goodnefs are no other than conformity to the 
 eternal and immutable perfections of God. His 
 abfolute fovereignty, therefore, cannot refemble in 
 any degree the arbitrary power, which men often 
 C exercifc, 
 
[ io ] 
 
 exercife, with oppreflion and cruelty, under the 
 influence of paflion and caprice, and in egregious 
 folly : on the contrary it is unlimited authority, 
 invariably exercifed in the moft perfect manner that 
 it poflibly can be; and this mult be advantageous in 
 the higheft degree to all creatures*, a part only of 
 thofe excepted, whofe crimes have excluded them 
 from the common benefit. 
 
 Inftead, therefore, of venturing to argue againfl 
 the fovereign right of God thus to difpofe of all his 
 creatures; or to adopt the mifreprefentations of er- 
 ror or impiety on this abftrufe fubject; it behoves 
 lis to fay, " fuch knowledge is too wonderful for 
 " us, we cannot attain unto it !" We ought rather 
 to adore the depths we cannot fathom ; and to con- 
 clude, that " though clouds and darknefs are round 
 " about him; yet juftice and judgment are the bafis 
 " of his throne." We act after this manner, in re- 
 fpect to our fellow creatures: for when a man's, 
 general conduct is manifeftly diftinguimed by pru- 
 dence, integrity, and generofity; we give him a 
 meafure of credit for them in any particular action 
 that has a contrary appearance, and fuppofe him to 
 be influenced by motives with which we are unac- 
 quainted. But how much more reafonabie is it to 
 proceed in this manner, when He is concerned, 
 " whofe judgments are unfearchable, and his ways, 
 " paft finding out !" 
 
 The only limitation, therefore, which can be 
 afligncd to the right of the Lord in this refpect, is 
 that of his own perfections ; if fuch an expreflion 
 
 may 
 
C H ] 
 
 triay be allowable: and it is our duty efpecially to 
 recognize it, with reference to ourfelves and all our 
 concerns; and not to utter a word, or harbour a 
 thought that implies the leaft degree of diffatisfae* 
 tion with his dealings towards us, or any of his 
 creatures; In particular, " The earth is the Lord's, 
 *' and the fulnefs of it:" and " fie hath given it to 
 ** the children of men," as it feemed good in his 
 fight. The different proportions, in which its 
 produce is distributed amongft them, refult from an 
 almoft infinite variety of feccnd caufes, operating 
 and combining their energy, through fucceflive 
 generations. But, though thegood$ or bad conduct 
 of every individual, and that of his predeceflbrs or 
 Cotemporariesj concur in affigning him his fituatioh. 
 in the community, and dividing to him a more 
 fcanty or abundant provifion: yet the Lord ought 
 to be acknowledged as the firft caufe in the whole 
 distribution. Talents, health, industry, and fuc- 
 cefs are his gifts: He permits, restrains, direcls 3 
 counteracts, or profpers men's activity, as he fees 
 good : he is the original fource of the difference in 
 climates, foils, and feafons: and whatever be the 
 immediately difcriminating event, it is the Lord 
 " who maketh rich, and maketh poor; who lifteth 
 ** up and cafreth down :" and the vast inequality, 
 which fubfifts in men's rank and station, muff be 
 refolved into his foVereign appointment by all who 
 confiftently acknowledge his providence, whether 
 they believe his word, or no. 
 
 He hath wife and holy reafons for thofe difpenfa- 
 
 tions, 
 
[ 12 ] 
 
 tions, by which the wicked profper, and the mors 
 inoffenfive are impoveriflied and oppreffcd : as well 
 as for famines, earthquakes, and peftilences, by 
 which numbers fuffer without any exact difcrimi- 
 nation of character. We may indeed ufe proper 
 means of averting fuch calamities: and thus re- 
 ftraints may be impofed on the felfiflinefs of man- 
 kind ; encouragement and protection may be given 
 to honeft induftry and ingenuity ; and an enlarged 
 beneficence may prevent the miferies which fpring 
 from too great an inequality in men's circumftances: 
 (for a moderate inequality is a common benefit, and 
 even effential to a well regulated community). But 
 after all, the Lord has a right to defeat fuch endea- 
 vours, as far as he fees good : and he gives, and take3 
 away, whatever means or inftruments he employs. 
 
 He will, however, require of every man an ac- 
 count of the methods by which he obtained his 
 polTeflions, and of the manner in which he conducts 
 himfelf in his peculiar fituation. We fhould, there- 
 fore, confider our prefent condition as God's ex- 
 prefs appointments/or us t acquielce in his wifdom, 
 juftice, and goodnefs in refpect of it; accommo- 
 date ourfelves to the duties of it, as thofe that muft 
 give account, and ufe no unjuftifiable means of 
 changing it : We ought not to repine, or envy, 
 when we fee others more profperous than ourfelves: 
 we are not allowed to covet any thing belonging to 
 another man : much lefs then may we attempt by 
 violence, or fraud, or by difturbing the public tran- 
 quillity to feize on thofe pofieflions, which the 
 
 great 
 
t '3 3 
 ■great Proprietor of the world hath feen good to be* 
 flow on others. 
 
 IV. The Lord has a right to exercife dominion 
 over all his creatures, and to be the Lawgiver and 
 Judge of ail rational agents* He governs the inani 
 mate and irrational creation, by that conftitutionof 
 their powers and properties, their order, and relation 
 to each other, and that connection of caufes and 
 effects, which are called " the laws of nature:" 
 But beings endued with the capacity of reflection, 
 of knowing their Maker's will, and of obeying or 
 difobeying it, require another kind of government, 
 and are properly confidered as accountable for their 
 actions. It is reafonable to fuppofe, that they would 
 have rules prefcribed to them for their conduct; and 
 that the confequences of obferving, or neglecting 
 them would be fet before them ; that they might 
 perform their part in the univerfe, not by external 
 coercion, or an inftinct which could admit of no 
 deviation ; but from rational motives, and a volun- 
 tary choice. 
 
 If then fuch laws and fandtions were requifite, 
 to whom could the right of promulgating them be- 
 long, but to the Lord himieif ? The wifdom and 
 knowledge of finite beings could not have fufficed 
 to have formed them perfeSily fuited to the condition, 
 relations, and obligations of all thofe who were to 
 be governed by them. The authority of God alone 
 Could give them adequate validity, and demand 
 abfolute obedience to them from every individual : 
 and his omnipotence, omnifcience, and perfect 
 
 juftice, 
 
t H 1 
 
 juftice, truth, and goodnefs were requifite, in orcfer 
 to the diftribution of rewards, and punifhments, in 3 
 manner which none could refift, object to, or elude. 
 
 Indeed the laws of God, and the fanctions an- 
 nexed to them, muii accord to all the perfections of 
 his nature: yet it may reafonably be expected, that 
 many things will appear to us in another light, both 
 as we are fhort fighted creatures, and as we are 
 iinners. We are utterly incompetent to determine 
 what becomes the infinite God, in the government 
 of his univerfal and everlafting kingdom ; or what 
 his own glory, and the beft interefts of his crea- 
 tures at large may require. We might reafonably 
 fuppofe, that holy creatures, who were made ac- 
 quainted with our ftate and character, would expect, 
 that God's laws would appear to us too ftrict and 
 fpiritual, his denunciations too dreadful, and his 
 judgments extremely fevere. Self-love alone fuf- 
 fices in this cafe to warp the judgment : thofe vicious 
 affections which prompt us to difobey the holy pre- 
 cept, will difpofe us to defire impunity in tranf- 
 greflion ; and to prefer our own indulgence and fe- 
 curity to the honour of God and the good of the 
 univerfe : and he, who is unacquainted with the 
 influence of our defires upon our reafonings and con- 
 clujions, where we ourfelves are concerned, has not 
 fo much as begun to underftand the hiftory of the 
 human fpecies, or to know his own heart. 
 
 What legiflator confults the man, who prefers a 
 life of plunder and felf-indulgence to honeft induf- 
 try and the welfare of the community, about re* 
 
 pealing 
 
[ *5 ] 
 
 pealing or altering the laws, and regulating the adr 
 miniftration ofjuftice? Though fuch men are often 
 fuperior in natural, or acquired abilities to their 
 more conscientious fellow citizens: yet a propofal 
 of this fort would be deemed an outrage on the 
 common fenfe of mankind. The objections of cri- 
 minals to the ftridtnefs of the laws, and the fevere 
 vigilance of the magiftrates, are deemed their beft 
 encomium ; as they fhew what mifchief they would 
 otherwife do : and we can fcarce admit of a doubt, 
 but that holy creatures confider the objections of 
 finners to the laws and government of God, in ex- 
 actly the fame light. 
 
 We are, perhaps, apt to over-rate the inhabitants 
 pf our earth, in comparifon with the whole intellir 
 gent creation, through eternal ages: for it is pro- 
 bable, that the numbers immured in prifon, or put 
 to death, under the beft regulated human govern- 
 ments, bear as large a proportion to the whole na- 
 tion, as men, and fallen angels too, bear to all the 
 rational creatures which have been, or (hall be 
 brought into exiftence. Yet the exemption from, 
 de/erved pumfhment of comparatively a fmall part of 
 the community, is not thought an obje£l worthy to 
 be put in competition with the public welfare. 
 
 All the laws of God, contained in the fcriptures, 
 are wife and righteous ; as they were fuited to the 
 purpofe for which they were given: and it may 
 eafily be (hewn, that thofe which were intended 
 for mankind in general are moft equitable in their 
 nature, and beneficial in their tendency. As the 
 
 Lord 
 
C 16 ] 
 
 Lord himfelf is the perfection and fource of all 
 beauty and excellency ; and as he is the author of 
 our exiftence, and the bountiful giver of all that 
 we enjoy or hope for : fo it is mofl reafonable, that 
 we mould love him with our whole hearts, and fervc 
 him with all our powers, and in the ufe of all his 
 gifts. He mufl have an undeniable right to demand 
 all this of us ; and we muft be guilty of injuftice as 
 well as ingratitude, if we do not thus love and ferve 
 him. We ought fupremely to admire and love all 
 the excellencies of his molt glorious nature; to re- 
 rerence his majefty and authority; to dtfire, and 
 delight in, his favour above all things ; to receive all 
 his benefits with moff. entire and lively gratitude; 
 to devote ourfelves wholly to his fervice; and to 
 make his glory the great end of all our actions. 
 Who can reafonably find fault with one article in 
 this compendium of the fir ft table of the law ? who 
 can urge a fingle objection to it, without pleading 
 in behalf of fome degree of ingratitude, of averfion 
 to infinite excellency, or difaffection to the autho- 
 rity of confummate wifdom, juftice, truth, and love? 
 The fubftance of the fecond table is equally con- 
 fonant to the decifions of ibber reafon ; as we muft 
 perceive, if we could but divert ourfelves of the 
 bias which refuks from our inordinate felf-love. 
 The happinefs of any other of our fpccies is, in 
 itfelf, as important as our own : it is therefore rea- 
 fonable, that we mould " love our neighbour as 
 *' ourfelves;" and that we fhould judge and adr, in 
 all the various concerns and relations of life, with an 
 
 undeviating 
 
[ i7 J 
 
 undeviating regard to this equitable rule. This 
 would produce an habitual attention to the life, 
 health, reputation, liberty, eafe, peace, domeftic 
 comfort, and purity of every other perfon, fimilar 
 to that, with which wife and rational felf-love would 
 defire that they fhould regard our's. We fhould 
 never, in this cafe, purfue our own intereft, or in- 
 dulge our own pailions, to the injury of any other 
 perfon : we mould recede from our own advantages, 
 and thwart our own inclinations in leffcr matters; 
 whenever we could, by thefe means, promote the 
 greater good of any man, though a perfect ftranger, 
 or an injurious adverfary: and we fhould uniformly 
 pra&ife perfect equity, fincerity, veracity, fidelity, 
 candour, companion, kindnefs, and forgivenefs; 
 and connect univerfal philanthropy with the unfail- 
 ing performance of every relative duty. If all men 
 afted in this manner, fraud, flander, malice, envy, 
 difcord, wars, feditions, maffacres, opprefiions, 
 fiavery, licentioufnefs, and the long train of dire 
 evils, which wafte and harafs the human fpecies, 
 would be finally terminated ; and earth would re- 
 femble heaven in felicity as well as purity: for all 
 confuiion and mifery fpring from the tranfgreilion 
 of the law, and its infeparable confequences. 
 
 If we could not fo clearly difcern the excellency 
 of the divine law; it would neverthelefs be rea- 
 fonable for us to acknowledge the right of the great 
 Lawgiver,and to fubmit to his authority as Judge of 
 the world. But when it is demonftrable, that his 
 " law is holy, juft, and good," and calculated to 
 D make 
 
[ i8 ] 
 
 make all his obedient fubjects completely happy % 
 they muft be left without excufe, who not only 
 break his commandments j but fpeak and act as if 
 he had no right to command, or as if they were un- 
 der no obligations to obey him. 
 
 Moreover, when we ferioufly reflect upon the 
 miferies which have arifen from tranfgreifion, in 
 every part of the creation, which it hath pervaded $ 
 as well as on the rebellion, contempt, ingratitude, 
 and enmity againft God, which are contained in 
 every wilful fin : can we confidently fay, that we 
 are capable of determining what degree or duration 
 cf punifhment it deferves ? Shall we not rather keep 
 filence on a fubject,in which we are too deeply inte- 
 refted to be impartial, and too fhort-fighted to be 
 competent judges? Surely it is more realbnable to 
 leave this matter to the decifion of infinite wifdom 
 and juflice, to fubmit to the award of our Creator, 
 and to betake ourfelvesto his mercy, as our only re- 
 fuge from his righteous indignation ! This muft 
 be one of the rights of God, and of our duties: and 
 perhaps human folly, impiety, and prefumption have 
 feldom appeared more complicated, than when iin- 
 ners argue that God will not fulfil the threatenings 
 of his authenticated word, becaufe they venture to 
 affert, .that it would be contrary to hisjuftice and 
 goodnefs fo to do ! and when, encouraged by this 
 groundlefs hope of impunity, they continue to neg- 
 lect his great falvation, and to add to the number 
 of their crimes ! " Canft thou by fearching fin4 
 £ 5 out God ? Canft thou find put the Almighty to. 
 
 " perfection ? 
 
t 19 ] 
 
 * fe perfection ? It is higher than heaven, what canft 
 * 5 thou do? It is deeper than hell, what canft thou 
 <c know ? But to man he faith, behold, the fear of 
 *' the Lord that is wifdom ; and to depart from 
 " evil that is underflanding," (Job, c. xi. v. 7, 8> 
 c. xxviii. v. 28.) 
 
 V. The Lord has a right to appoint the ordinances 
 of his own worfhip, and all things relative to the 
 prayers, praifcs, and thankfgivings of his rational 
 creatures. This implies, that he has a right to the 
 adorations of all thofe whom he hath formed capa- 
 pable of this reafonable fervice, and that they rob 
 him of his due who do not worfhip him; whether 
 they give his glory to thofe, " who by nature are nq 
 " gods;" or whether they be wholly irreligious. 
 But he alone can perfectly know in what manner ic 
 beft becomes his creatures to worfhip him; and they 
 muft learn it by revelation from him, through what- 
 ever medium it be communicated: for it is reafon- 
 able to fuppofe, that the adorations of angels are 
 conducted according to difcoveries made to them of 
 their Creator's will ; and that they are not left tq 
 follow the mere dictates of their own minds, in this 
 momentous concern. 
 
 Every thing, elTentially connected with our reli- 
 gious worfhipj fhould, therefore, be regulated ac- 
 cording to the revealed will of God : who no doubt 
 has a right to the ufe of all our time, abilities, and 
 poffeflions, which fhould, in one way or other, be 
 employed in his fervice, and devoted to his glory; 
 
 and, 
 
[ 20 ] 
 
 and, confequcntly, he may require us to appropriate 
 to religious duties whatever part of them he pleafcs. 
 
 The inftitution of the fabbath, or of one day in 
 /even, to be kept holy to the Lord, may be adduced 
 as an inftance, on this part of our fubje£t. The 
 mention of the day of facred reft immediately after 
 the account of man's creation; the attention to it, 
 which was required of Ifraei, previous to the giv- 
 ing of the law, (Exod. c. xvi. v. 5, 22 — 30;) and 
 the form of the fourth commandment, " Remember 
 " that thou keep holy the feventh day," concur in 
 proving the appointment to have been coeval with 
 the human race; and this is further confirmed by 
 the general cuflom, in all parts of the world, from 
 the beginning, of computing time by weeks ; which 
 cannot be fo well accounted for in any other way, 
 as by concluding that it was the effect of tradition, 
 derived from Adam and Noah, and retained when 
 the reafon of it was forgotten. 
 
 The circumftances of mankind have been greatly 
 altered, fince our firft parents were created very 
 good; and the Lord hath dealt with his church ac- 
 cording to different difpenfations: yet the fame pro- 
 portion of confecrated time hath invariably been 
 adhered to. Tor Jefus Chrift, "the Lord of the 
 " fabbathday," hath manifeftly eftablifhed its obli- 
 gation on his difciples : as his allowance of works 
 of piety, mercy, and real necefftty, implies a full 
 confirmation of the prohibitions, contained in the 
 law, of all other kinds of labeur. But the example 
 and writings of his apoftles prove, that, by his au- 
 thority, 
 
[ 21 ] 
 
 thority, the flirt day of the week, (on whichhc arofe 
 from the dead,) was fet apart initead of the feventh 5 
 though the change was filentlyand gradually made, 
 that the prejudices of the Jews might not be need- 
 lefsly excited. On this day " the Lord of the fab- 
 *' bath," after his refurrection, repeatedly met his 
 difciples, and fpake peace to them: on this day the 
 Holy Spirit was poured out upon them, fuhfequent 
 to his afcenfion; they were afterwards accuttomed 
 on it, to meet together to break bread, to preach 
 and hear the gofpel, to collect or difpenfe their 
 alms, and for other religious purpofes: and thecuf- 
 tom of the Chriftian church from the primitive 
 times fufficiently proves the obfervance of it to be 
 an efTential part of our holy religion. It is alfo 
 emphatically called " the Lord's Day," (Rev. c i. 
 v. 10,) or the day of Chriti, the Lord of the fab- 
 bath, which he claims as his own, and requires his 
 difciples to dedicate to religious fervices, as far as 
 they have the opportunity and power fo to do. 
 
 The Uriel: obfervance of his holy day, by fuf- 
 pending all kinds of labour (except fuch as have 
 been mentioned ;) by avoiding ail worldly pleafures 
 and avocations ; by employing it in the devotions of 
 the clofet, the family, and the public congregation; 
 in the pious inflrucr.ion of children and fervants, 
 and in religious meditation and converfation ; forms 
 a badge of diflinclion, a bond of union, and a 
 means of communion with each other, among true 
 Chriftians; it tends greatly to promote the glory of. 
 God, and it provides in the molt important manner 
 
 for 
 
C 22 ] 
 
 for the propagation of real chriftianity, and the edi- 
 fication of the church. Indeed fuch an inftitutiori 
 feems to be indifpenfably necefTary to the mainte- 
 nance of pure religion among men; the ftricleft 
 regard to it does not in the lead interfere with the 
 advantageous management of agriculture, manu- 
 factures, or commerce; whilft it exceedingly fub- 
 ferves the interefts of civilization, morality, and 
 genuine liberty, political and perfonal. Whereas 
 the profanation of this returning feafon of facred 
 reft, proportionably tends to the increafe of impiety, 
 profligacy, and every kind of vice. 
 
 It would probably be found, upon a careful fcru- 
 tiny, that the progrefs of irreligion and wick- 
 ednefs, in this land, hath kept pace with the neg- 
 lect and contempt with which the Lord's day hath 
 more and more been treated; and that no great 
 regard is paid to equity, truth, or good morals, 
 (except as reputation, intereft, and fafhion are con- 
 cerned,) by thofe numbers of every rank, who, in 
 different ways, profane this confecrated time, by 
 fpending it in bufinefs, journeying, feafting, polite 
 diflipation, or grofs excefTes, as their habits and in- 
 clinations lead them. 
 
 Some indeed argue, that as we ought to keep 
 every ,day holy, fo we need notdiffinguifh. the Lord'3 
 day from the reft of the week : but what is this more 
 than a mere play of words, employed to juftify dif- 
 obedience to God, and diflike to religious duties? 
 Six days of the week may be fpent in an holy man- 
 ner, by a confcientious attention to the employments 
 
 of 
 
[ 2 3 ] 
 
 of our fcveral ftations in the community ; by regu» 
 Jating all our undertakings and enjoyments in juf- 
 tice, temperance, truth, and love; and being care 
 ful that they be fanctified by the word of God and 
 prayer. But obedience to one divine command can- 
 not authorize difobedience to another. The Lord's 
 day is fet apart and confecrated by his authority to 
 the great concerns of religious worfhip : it is there- 
 fore profaned by thofe actions, which on other days 
 are a part of a man's duty: becaufe being done at 
 an improper feafon, they rob the Lord of his due, 
 and violate his command. Through the imperfec- 
 tion of language, the fame word often conveys dif- 
 ferent ideas, according to its connexion : and thus 
 the term holy fignifies confecration to God, and his 
 immediate worfhip, when ufed concerning the fab- 
 bath ; but it fignifies conformity to any of his pre- 
 cepts, or to his image in juftice, purity, truth, and 
 goodnefs, when ufed in refpect of our general con- 
 duct. Indeed they, who argue in this manner, 
 may be willing to deal honeftly, and to be decent in 
 their lives, from inferior motives : but they keep 
 none of their days holy., that is, in obedience to 
 God, from a regard to his authority, love to his 
 Name, delight in his fervice, and zeal for his glory; 
 and they only want a pretence for neglecting reli- 
 gion, and following their beloved worldly purfuits, 
 as entirely on the Lord's day, as they do on other, 
 days ; but in fomething a different manner. 
 
 Whilft a remnant amongft us continue to hallow 
 (be day of God, not doing our own works, nor 
 
 fceking 
 
t 24 J 
 
 feeking our own pleafure during that facred time, 
 but counting it honourable and delightful thus 
 to anticipate the worfhip and reft of heaven ; it will 
 conflitute fuch a teftimony for God and religion in 
 the midft of the land, as may encourage a hope, 
 that our iniquity is not yet full. But when there 
 fhall be only a few exceptions to the too general 
 example already fee, not only by the lower orders, 
 but by legislators, magiftrates, and other honour- 
 able, nay facred characters among us, of making the 
 Lord's own day a feafon for bufinefs, recreation, 
 {loth, or indulgence; then it may be apprehended, 
 we {hall be ripe for national judgments. For if it 
 be the right of God to appoint what proportion of 
 Our time shall be fan&ified ; if he have referved this 
 day for himfelf ; and if we, as a nation, profeffing 
 to be his people, unite in refufing to comply with 
 his appointment; what can we expect, but to be 
 given up to our own delufions, till we become mo- 
 numents of his awful vengeance ? 
 
 It may be proper, under this head, to mention 
 public worfhip more particularly: as the indolence 
 of the carnal mind, and its averfion to religion, have 
 lately been foothed by an attempt to prove that it is 
 no part of ,a chriflian's duty. It has been here 
 taken, for granted, or rather inferred from the fcrip- 
 tures that relate to the hallowing of the Lord's 
 day, that one defign of the inftitution is, to give all 
 men, (as far as it is regarded,) leifure to attend on 
 public worfhip, and the preaching of the gofpel. 
 Many perfons are able to avail themfelves of fuch 
 
 oppor- 
 
[ 2 S ] 
 
 opportunities at other times ; and it is a good thing 
 to be fo employed, when not prevented by duties of 
 another kind. But if the Lord's day were duly 
 fanctified, all who had health, might, at fome times, 
 have thefe advantages. Indeed fecret devotion is 
 abfolutcly requifite to maintain the life of piety in 
 the foul, and ought to be repeatedly engaged in 
 everyday: but public religion peculiarly honours 
 God, and keeps up in the world the remembrance 
 of his authority, perfections, and works; and of our 
 relations and obligations to him: it is the grand 
 means ofdifTufing piety more widely; it conftitutes 
 that tribute of adoration and gratitude, which the 
 Lord requires of us, in the prefence of our fellow- 
 creatures: and as we are focial beings fufceptible of 
 fympattiy, fo the view of numbers apparently ant- 
 mated with devout affcelions, has a powerful ten- 
 dency to excite and invigorate them in our own 
 hearts, and the example of efleemed characters has 
 extenfive good effects : whilft what paries in public 
 worfhip gives the judicious parent, or head of a fa- 
 mily, the occafion and fubject of inftru&ing his 
 houfhold alfo. 
 
 In every way, therefore, *' the affembling of our- 
 * c felves together," to hear the word of God, and to 
 unite in adoring his glorious name, is neceMary to 
 the exiftence of true piety in the world: and were 
 this entirely laid slide, (as it is at prcfent to an 
 alarming degree,) we might confidently prognofti- 
 cate the univerfal prevalence of ignorance, impietv, 
 infidelity, and vice. Indeed public worfliip, in one 
 
 E form 
 
C 26 ] 
 
 form or other, hath in every age conftituted a pat* 
 of the religion of God's people} which might ealily 
 be proved by the moft undeniable evidence: but 
 furely, the man muft be confcious of having under- 
 taken a defperatecaufe, who demands, in the firft 
 inftance, that the whole Old Teftament, and a 
 large proportion of the New, fhould be given up, 
 as of no validity in the argument. Neverthelefs, 
 we might eafily prove this duty to be enjoined in 
 fcripture, after making fuch large conceffions: but 
 it is not neceflary ; for they, who can believe that 
 any man at prefent underftands chriftianity better 
 than the infpired apoftles and evangelifts, and the 
 churches founded by them, did, would not pay any 
 great attention to what could be urged in this place. 
 Indeed, the writer* who advanced, and contended 
 for, this opinion, feems to be in fome degree fenfi- 
 ble of his miftake : yet it is not improper to give 
 this caution againft it; as a book may communicate 
 bad principles, when the author, however defirous 
 of doing it, may be utterly unable to counteract or 
 eradicate them. 
 
 It will doubtlefs be found reafonable by all fe- 
 rious and impartial enquirers, that the Lord fhould 
 demand our*public adorations, as well as our pri- 
 vate acknowledgments; and that we fhould delight 
 in meeting together for this important end. They, 
 therefore, who refufe to join ftatedly with his con- 
 gregations, in rendering him the tribute, which he 
 juftly claims; and they who draw nigh to him with 
 
 * Rev. Gilbert Wakefield. 
 
 their 
 
1 27 1 
 
 their lips, when their hearts are far from him, arc 
 alike guilty of robbing him of the glory due unto 
 him. 
 
 VI. The Sovereign of the univerfe has a right t» 
 appoint his own vicegerents. He ufes two princi- 
 pal means in governing mankind. His fpiritual law 
 has authority over the confeience, and takes cogni- 
 zance of the thoughts and intentions of the heart, as 
 well as of many parts of the outward conduc~r.,which 
 human laws cannot reach; and its fan&ions chiefly 
 relate to the future and eternal world : but civil 
 government, and human laws, have authority over 
 the outward conduct, in thofe things that relate to 
 the welfare of fociety; and their fanctions are wholly 
 of a temporal kind, 
 
 Whether we ftudy the book of reafon, or that of 
 revelation, we muft allow that civil government is 
 the ordinance of God, for the punifhment of evil 
 doers, and the protection and praife of thofe that do 
 well : and when we duly reflect how he accom- 
 plices his purpofes by inflrruments and fecond caufes, 
 as well as by an immediate interpofition, we fhall 
 perceive, that the exifting government, and the 
 perfons actually eftablifhed in authority in any 
 country, are as really appointed by him, as they 
 were in Ifrael, when Mofes, Jofhua, or Samuel 
 were the rulers, or when the kingdom was con- 
 ferred on David and his family. The manner in 
 which the choice is notified differs, but the fame 
 great Sovereign ftill felecls his own vicegerents. 
 
 E 2 Aft 
 
[ 28 ] 
 
 An inconceivable variety of circumftances an4 
 events have concurred, through many generations, 
 in bringing every man to his particular fituation in 
 the community, antecedent to his own choice and 
 conduct. Thus fome find themfelves called to go- 
 vern, and are inverted with authority, not through 
 their own ufurpation or circumvention, but in the 
 regular courfe of human affairs, which cannot be 
 altered without violent convulfions: and, unlefs 
 the flate of things be very bad indeed, fuch changes 
 rarely conduce to the common benefit. But if we 
 alfo remember that the Lord directs, and determines 
 all thefe contingencies; we mall readily perceive 
 that rulers, in every fettled form of government, 
 (however it were at firft eftablifhed,) are appointed 
 by, and accountable to him. 
 
 It is indeed allowable and proper, by equitable 
 precautions, to reftrain men from abufing autho- 
 rity, on the fame principle by which we obviate 
 the danger of a famine or a oeftilence: and when 
 fuch prudent limitations become a part of the efta- 
 blifhed form of government, they are to be confi- 
 dered as " the ordinance of God," equally with" the 
 other conflitutions to which they are united. Yet 
 the Lord has,a right to defeat the attempts of thofe 
 who aim to exclude exorbitant power, and the exer- 
 cife of tyranny; and to appoint his own vicegerents, 
 either in mercy or judgment, as he fees good: and, 
 in all ordinary cafes at leair, we are hound to fub- 
 mit to his authority, by obeying them for his fake; 
 and to honour him, by fhewing them all civil refpecli 
 
 according 
 
[ 2 9 ] 
 
 Recording to his word. This will become eafy and 
 pleafant to us, in proportion to the degree in which 
 we reverence, love, and adore him, as our Sovereign 
 Lord, and moft liberal Benefactor, to whom we are 
 bound, by every obligation, to be obedient and fub- 
 miffivein all things. 
 
 The fame reafoning is equally conelufive, in re^ 
 fpe£r. of all the other fubordinations in fociety, in 
 domeftic life, and in the church of God. Superiors, 
 feniors, parents, hufbands, mafters, perfons o? emi- 
 nent wifdom and piety, and faithful minifters, are 
 entrufted with different proportions of the Lord's 
 authority : He is obeyed, and honoured, when a 
 fcriptural deference, fubmiflion, and refpect is ren-r 
 tiered to them ; the contrary conduct, in the inferior 
 relation, is rebellion againft both his providence 
 and his commandment: and thofe fpeculations, 
 which militate againft this regular fubordination, 
 tend directly to " confufionand every evil work," 
 
 VII. The Lord has a right to fuperintend, alter, 
 or fufpend,as he fees good, thofe*' laws of nature," 
 which arife from the general operations of fecond 
 caufes. Many frivolous objections have been made 
 to the fcripture doctrine of providence, and of the 
 efficacy of prayer, in fuch things as depend on an 
 eftablilhed and fuppofed inviolable connexion of 
 caufes and effects. But is it not mofl unreasonable 
 to confider this general courfe of things, as nc- 
 ujj'ary and immutable? No doubt the Creator com- 
 municated, and continues to every part of his work, 
 ks peculiar powers, properties, and fituation in the 
 
 fyftem ; 
 
[ & 3 
 
 fyftem ; and fuperintends the whole with infinite 
 wifdom and omnipotent energy. 
 
 No miracle is required, in order to determine the 
 efficacy of fecond caufes, in any particular manner, 
 according to the wants and prayers of pious perfons. 
 It is not commonly thought to be any deviation 
 from the general laws of nature, when one region 
 is fertilized by moderate fhovvers, another wafted 
 with inundations, and a third vifited with drought: 
 yet will any rational man pretend, that fuch events 
 are not appointed and effected by the fovereign will 
 and powerful operation of God himfelf? The fame 
 holds equally good, in refpect of earthquakes, pefti- 
 lential difeafes, hurricanes, &c : and even thofe 
 events which may feem to be of lefs importance, are 
 regulated by the divine fuperintendency, in entire 
 confiftency with the laws of nature: medicines arc 
 effectual, or unavailing; abundant increafe rewards 
 the hufbandman's toil, or his crop and hopes are 
 blafted together j and ten thoufand fimilar cafes oc- 
 cur, on which life, or death, profperity, or adverfity, 
 comforts, or corrections, deliverances, or judgments, 
 entirely depend; yet in none of them can we either 
 perceive any miraculous interpofition, or reafonably 
 refufe to refolve them into the fovereign appoint- 
 ment and powerful operation of the Lord. 
 
 Many bold objections have alfo been urged againfl: 
 the credibility of fome events, recorded infcripture j 
 becaufe they cannot be explained, or accounted for, 
 in confiftency with thefe idolized laws of nature: 
 whereas they arc evidently mentioned, as miraculous 
 
 deviation^ 
 
r 31 1 
 
 deviations from that fettled courfe, effected by Om- 
 nipotence, for the molt important purpofes. " Why 
 " then fhould it be deemed incredible, that God 
 " fhould raife the dead," or why fhould we queftion 
 his power to deluge the whole earth ? He, who gave 
 to matter thofe inexplicable powers, that we call at- 
 traction and gravitation, by which the whole mafs 
 of water is fuppofed to be retained in the ocean ; 
 could fuipend them, in what meafure he faw good, 
 when he determined thus to execute vengeance on a 
 rebellious race. I do not fay, that the deluge was 
 effected in this way, for I expect not to comprehend 
 how God performs his fovereign purpofes ; but this 
 may fumce to fhew that he can with infinite eafe 
 do thofe things, which proud men have afTerted to 
 be impoffible. The fame may be faid, concerning 
 any other mirae'e recorded in fcripturej for unlefs 
 the fact atteftedj did really involve an undeniable 
 contradiction, its contrariety 10 the known laws of 
 nature only proves, that the interpofition of the 
 God of nature was requifite to effect it ; which can- 
 not at all invalidate its credibility, when properly- 
 authenticated, and when the end propofed by it was 
 worthy of fuch an interference. 
 
 Perhaps fome readers may think, that what I am 
 about to add, might have been fpared : but what- 
 ever ferves as a pretext for difregarding the fcrip- 
 tures, conltitutcs a poifon congenial to our nature, 
 and fuited to our vitiated tafte : and it is not amifs 
 fometimes to fhew the abfurdity of the moft able 
 men, when they reject the. oracles of God. In an 
 
 age, 
 
i 32 j 
 
 age, therefore, in which fceptical and infidel oft- 
 je&ions of every kind, are widely circulated in nu- 
 merous pamphlets, retailed in almoft all companies, 
 and greedily imbibed by the inexperienced in every 
 rank, in the community, I truft I fhall at lead be 
 excufed for introducing fuch a fubjett. 
 
 Some fceptics have gone fo far as to affirm, that 
 miracles, inftead .of proving doctrines to be from 
 God, are themfelves abfolutely incredible on any 
 evidence whatfoever ! Perhaps the ignorant pre- 
 emption, and pride of man never yet produced any 
 thing more extraordinary than this affertion! For in 
 what part of the book of nature or of reafon is it writ- 
 ten in legible characters, that the great Creator can- 
 not, or will not make any alteration in the efta- 
 blifhed courfe of nature ? The argument they adduce 
 is briefly this : moft men never faw miracles per- 
 formed ; therefore, thofe perfons, that fay they have 
 feen them, are not to be credited, however unex- 
 ceptionable their teflimony in other refpec~ts may be. 
 By fuch a mode of reafoning we may prove, that 
 there is no fuch country as China, and no fuch city 
 as Conftantinople ; or that there never exifted fuch a 
 fceptic as Mr Hume: for the moft of men never 
 faw them. To argue thus, in thefe latter inftances, 
 would only prove a man's folly, or felf-conceit. 
 What then does it prove in the other cafe ? It is in- 
 deed pretended, that miracles are contrary to uni- 
 verfal experience and obfervation : but this can mean 
 no more than the univerfal experience and obferva- 
 tion of all thofe, who never experienced and ob- 
 
 ferved 
 
[ 33 1 
 
 ferved them. Thus the congelation of water into a 
 iblid mafs of ice is contrary to the univerfal obferva- 
 tion of all thofe inhabitants of Africa, who never 
 witnefied fuch a tranfmutation : and accordingly 
 fome of them, (with a wifdom and modefty fimilar 
 to thofe of European fceptics,) have declared, that 
 the perfons, who attefted the congelation of lakes, 
 rivers, and feas in northern countries, were unworthy 
 of the leaft credence. 
 
 Such ridiculous objections to fcripture would ne- 
 ver have been thought of, or publifhed ; nor could 
 they ever have impofed on, or been endured by any 
 reafonable being ; if a fecret averfion to revealed 
 religion did not predifpofe the heart to entertain them 
 favourably. In reality, miracles are extraordinary 
 events, that have been often counterfeited, (which 
 evinces that fome are real;) and, therefore, they re- 
 quire to be authenticated by clear and indifputablc 
 teftimony: when this is done, they are equally cre- 
 dible with other paft tranfactions, or with any other 
 facts : for many things, which have no immediate 
 connexion with religion, (though fufficiently at- 
 tefted,) can no more be fatisfaclorily accounted for, 
 than the miraculous events recorded in fcripture. 
 
 Having fhewn, that the Lord has an undoubted 
 right to iuperintend, alter, or fufpend the operation 
 of fecond caufes : it muft be added, that it is our 
 duty to confider them as altogether under his direc- 
 tion ; to be thankful for, or fubmit to, all the effects 
 of them without exception, as his fovereign appoint- 
 ment ; and to receive as the teftimony of God every 
 F part 
 
[ 34 ] 
 
 part of that revelation, which is found to have been 
 authenticated by miracles, and by various other in- 
 conteftable proofs. For 
 
 VIII. It muft be allowed that the Lord hath a 
 right to reveal himfelf, and his truth or will, to his 
 rational creatures, whenfoever he pleafes, and in his 
 own manner. The creation, and the ordinary 
 courfe of providence contain a revelation of God to 
 us : and we might thence learn a great deal concern- 
 ing his perfections, and our obligations to him, if 
 we were duly attentive and teachable. But it may 
 be proper for us to know more of his incomprehen- 
 fible nature, and of thofe things that relate to his 
 moral government, than could bedifcovered through 
 this medium. To fuperior intelligences the Lord 
 may perhaps reveal himfelf immediately, and they 
 may intuitively apprehend his inftru&ions : but he 
 does not teach us in that manner. Yet it is exceed- 
 ingly defirable that we mould be more fully acquainted 
 with him and his will concerning us; and it might 
 reafonably be expected that he would thus inftruct 
 us, if he intended to fhew us any favour, or accept 
 any worfhip or obedience at our hands. 
 
 But in cafe the Lord faw good to communicate 
 inftruclion to mankind, through the intervention of 
 felecl: perfons, to whom he imparted the meflage 
 they were to deliver in his name ; it muft be reafon- 
 able to fuppofe they would be enabled to authenticate 
 their rniffion in a deciftve manner. Indeed the in- 
 ternal evidence of revelation, it*> coincidence with the 
 ftate of mankind, and its excellent nature and ten- 
 dency, 
 
[ 35 J 
 
 dency, conftitute one grand demonstration of its di- 
 vinity : but much reflection and fome experience 
 are requifite to enable a man to perceive the full 
 force of this argument. In order, therefore, toar- 
 reft the attention of a carelefs or prejudiced world, 
 to new difcoveries of God, and heavenly things ; 
 evident miracles, which could not be counterfeited, 
 or effected but by omnipotence, openly performed 
 in the prefence of oppofers, and challenging the 
 fulleft inveftigation, formed a proper atteftation to 
 the meflengers of God : and the evident accomplifh* 
 inent of prophecies, contained in the records of this 
 revelation, when connected with other evidence, is 
 now a fuitable means of drawing men's attention to 
 the written word, and to the inilructions of thofe, 
 who appeal to it as their authority. 
 
 The Lord hath alfo a right to demand our entire 
 credence, confidence, and obedience, in refpect of 
 his authenticated revelation. It is our duty, with 
 diligent care and feriouinefs, according to our op- 
 portunity and ability, to examine the grounds on 
 which it claims our attention, as the word cf God, 
 and to feek after a more complete acquaintance with 
 every part of its contents: by which means ovir af- 
 furance of its divinity will increafe continually, if wc 
 profecute the ftudy, in a teachable, humble, and 
 obedient fpirit. But it mould alfo be remembered, 
 that we are bound implicitly to believe " the tefti- 
 " mony of God, (which is fure and giveth wifdom to 
 " the fimplc,)" in decided preference to our own 
 preconceived opinions and reafonings, and to the 
 F 2 decifions 
 
r 36 ] 
 
 decifions of the moft renowned and admired phflo* 
 ibphers. The Lord has a right to demand f'uch un- 
 referved credit from all his rational creatures, when- 
 ever he fpeaks to them : nor does the myfterioufnefs 
 of his inftruction form any ground of exception; for 
 they muft have a myfterious religion, who worfhip 
 an incomprehenfible God. But myftery is very dif- 
 tinct from abfurdity, orfelf-contradiction : and a doc- 
 trine is not unreafonable, becaufe it is above the reach 
 of our limited powers ; if it be not plainly contrary 
 to any of thofe truths, which we know certainly by 
 intuition or demon fir ation : for probable, or conjectural 
 conclufions may be falfe, however confidently they 
 are maintained, or advanced into the rank of undif- 
 puted principles. 
 
 The external evidence of revelation refolves itfelf 
 wholly into the proof afforded us, that certain events 
 actually took place, in time and manner, as recorded 
 in the fcriptures. If the facts be eftablifhed by fuffi- 
 cient tefHmony; the doctrines connected with them 
 are proved to be '* the word of God, " and muft not 
 be treated as difputable opinions, like the fentiments 
 of human authors ; on the contrary they fhould be 
 received, with reverent and humble fubmiffion of 
 the understanding, as divine and infallible instruc- 
 tions. What then can be more unreafonable, than 
 for men to demand demonjlrative proof of the doctrine 
 of revelation? If the facts be properly authenticated, 
 the doctrines are evinced to be the dictates of infinite 
 Wifdom and truth, which is the higheft poffible 
 dernonfiration. But tejlimony is the only dirt ft way 
 
 ©f 
 
[ 37 3 
 
 m proving fa ftS) to thofe who were not prefent when 
 they took place; and it would not be deemed more 
 abfurd for a ftudentto attempt the proof of a geome- 
 trical axiom by teftiinotiy, than for a judge to try 
 caufes by mathematical deductions. The applica- 
 tion of any kind of reafoning or evidence to thofe 
 things, to which it is in its own nature inapplicable, 
 has often been expofed, in other matters, as ridiculous 
 in the extreme : but it can never be more abfurd, 
 and muft always be lefs mifchievous, than when it is 
 introduced into religious enquiries. Yet this is fre- 
 quently done by men, who are confidered as the 
 greateft mafters of reafoning in the world; and who 
 fpeak of thofe, that deem it rational implicitly to be- 
 lieve the teftimony of God, as a weak, and deluded 
 fet of people. But I fhall clofe this part of my fub- 
 je£t, by obferving, that, until all the internal and ex- 
 ternal evidences of the divine original of the fcrip- 
 tures be folidly and completely anfwered, it is mod 
 unreafonable and exceedingly unfair, to ftart objec- 
 tions againft particular faels or doctrines contained 
 in them ; as they muft be truth, if the book that con- 
 tains them be the word of God : yet this is the grand 
 weapon of modern fcepticifm and infidelity ; and it 
 is doubtlefs well fuited to the purpofe of thofe, who 
 would unfettle the unwary, and impofe upon the in- 
 dolent and ignorant, by infufing prejudices into their 
 minds againft the holy religion of our Lord and Sa- 
 viour Jefus Chrift. 
 
 PAR T 
 
C 38 ] 
 
 PART the SECOND. 
 
 Containing the Rights of God, in refpecl of his Dealings 
 •withfmful Creatures. 
 
 A 
 
 .N attentive and impartial consideration of 
 what hath been advanced, (concerning the rights of 
 God, as our Creator, Benefactor, and Governor, 
 and our correfpondent duties,) rauft convince us, 
 that we have withheld from him that worfhip, grati- 
 tude, love, and obedience, which were juftly his due. 
 Whether we review our own conduct, and infpec~fc 
 the ftate of our hearts; or whether we ftudy the hif- 
 tory of our fpecies, and obferve the courfe of the 
 world around us ; we fhall be compelled to acknow- 
 ledge, that tc all have finned and come fnort of the 
 " glory of God." If we, therefore, argue concern- 
 ing the divine government, according to the regula- 
 tions eftablifhed in human fociety, we muft con- 
 clude, from reafon as well as from revelation, that 
 " by the works of the law fhall no flefh be juftified 
 " in the fight of God." For by what law of man, 
 .can that perfon be- juftified, who hath in one inftance 
 wilfully broken it? The prince may indeed pardon 
 the tranfgreflbr j but the law can do no other than 
 condemn him. Alleviating circumftances, or obe- 
 dience in other inftances, may be inducements to 
 clemency : but the law refpedts fimply the queftion, 
 " hath he tranfgrefled, or hath he not?" If he be 
 
 found 
 
r 39 3 
 
 found guilty, the fentence muft be condemnation; 
 and, unlefs mercy intervene, the appointed penalty 
 muft be inflicted; nay indeed, every exercife of 
 mercy to thofe, who merit punifhment, is a relaxa- 
 tion of juftice which weakens the authority of the 
 adminiftration. 
 
 We have already fhewn, that the Lord hath a 
 right to determine what punifhment fhall be inflicted 
 on his rebellious fubjecls ; as indeed he alone is com- 
 petent to eftimate the defert of every tranfgrefTor : 
 and the more we inveftigate the matter with feriouf- 
 nefs and impartiality, the )efs we fhall be difpofed to 
 object againft the folemn language of fcripture on 
 this alarming fubjedt. 
 
 If it had been poffiblefor us to have reafoned a priori 
 on the event of our fituation in this world ; we fhould 
 probably have concluded, that the Lord would not 
 have inflicled the fentence of temporal death, with fo 
 many humiliating and agonizing circumftances, on 
 the whole human race, without exception : but un- 
 deniable facls exclude fuch vain reafonings, or bold 
 conjectures; and the bodies of all men return to 
 their original duft, though they are only the inftru- 
 ments of unrighteoufnefs, by which the foul accom- 
 plifhes its finful purpofes. How then can we know, 
 or from what premifes can we conclude, that the 
 Lord will not inflict the penalty of final mifery upon 
 the foul, the great agent in rebellion ? All our in- 
 ferences, from what we think right, to what infinite 
 vvifdom will do, muft be inconclufive, if not pre- 
 fumptuous. Our reafon, if not inftrucled by reve- 
 lation, 
 
C 40 ] 
 
 Jatlon, can in this point aftbrd us no certain intel- 
 ligence j and conjecture muft involve terror, in 
 proportion as we know God, and our relations and 
 obligations to him. His fure teftimony, therefore, 
 can alone give us any information, on which wc 
 may fately depend j and that invariably declares, 
 that the everlafting mifery of body and foul in hell 
 will be the righteous punifhment of the wicked in 
 another world. 
 
 But vain man would be wife: and fome perfons 
 may perhaps imagine, that the Omnipotent God 
 would have done better, had he prevented the en- 
 trance of fin, and the neceflity of punifhment: or in 
 other words, they may object to the right of God 
 to permit his creatures to fin, and then to punifh 
 them for their crimes. Such insinuations, (for men 
 do not generally fpeak out on this Subject,) involve 
 the moft awful blafphemy; and the apoftle hath 
 already given them their proper anfwer; " Nay 
 " but, O man, who art thou, that replied againft 
 " God : fhall the thing formed fay to him that 
 *' formed it, why haft thou made me thus?" We 
 may, however, alfo remind the objector, that the 
 wifdom of God is infinite, as well as his power. 
 Omnipotence could have prevented the entrance of 
 evil; or at once have annihilated it when it began 
 toexift: but facts prove, that the Lord did not 
 deem this confident with his defigns of ordering all 
 things, in fubferviency to the difplay of his own 
 glorious perfections: and, indeed, we may perceive, 
 that an omnipotent exclufion of fin and mil'ery could 
 
 never 
 
[ 4i ] 
 
 never have confided with the exercife of dominion 
 over rational agents: the idea implies a denial of 
 his right to govern the world ; for if it be incum- 
 bent on him to exert his power, in reftraining every 
 rational creature from evil, all commands, fanc- 
 tions, and accountablenefs muft become a nullity. 
 We may alfo difcern, even in our prefent ftate of 
 comparative darknefs, that if fin had never entered, 
 the infinite holinefs of the divine nature, and the 
 perfect juftice of the divine government, could not 
 have been fo fully manifefted, as they now are; 
 whilft the pardoning mercy and love to finners, 
 which the Lord exhibits by the gofpel as his pecu- 
 liar riches and glory, could never have been known, 
 imagined, or adored by any of his creatures. 
 
 Much more might be adduced on this head, with 
 reference to the Perfon and redemption of Chrift : 
 but it does not behove us to dwell long on fuch a 
 myfterious fubject.; for indeed all our thoughts and 
 reafonings are, as it were, fwallowed up in it. But 
 then, it is a myftery, which equally belongs to 
 every fyftem of religion: for it is an undeniable 
 fact, that God hath permitted fin and mifery to in- 
 vade the creation : he could have prevented their 
 entrance, and we fhould a priori have concluded 
 that he would. We muft therefore allow, that this 
 permiflion of evil confifts with the divine perfec- 
 tions; or we fhall be forced to take refuge in athc- 
 ifm; unlefs we prefer thcManichean abfurdity of 
 two independent being?, one good and the other 
 evil, engaged in perpetual hoftility againft each 
 G other. 
 
r 42 ] 
 
 other. It is vain, therefore, on this ground, to ob- 
 ject to revelation, or any particular doctrines con- 
 tained in it; for the mind mull be prefled with the 
 fame difficulty, from undeniable fails, whether it 
 acquiefce in the fcripture account of this matter, 
 or endeavour to obtain Satisfaction fome other way; 
 except all ferious regard to religion, or rational 
 ideas of the one living and true God be given up, in 
 order to get rid of it. But, as I apprehend, that we 
 are not warranted to go a ftep beyond the fcripture, 
 on this incomprehenfible fubjecl:, I fhall digrefs no 
 further; but proceed, without further delay, to fpe- 
 cify fome of the " Rights of God," in lefpect of 
 thofe creatures, which have finned, and merited 
 punifhment, whether in this world, or in the next. 
 
 I. The Lord hath a right to execute deferved ven- 
 geance on guilty nations, or individuals, by what- 
 ever means and inflruments he fees good. 
 
 Having denounced the fentence on fallen man, 
 *« Dud thou art, and to dufl thou fhalt return ;" he 
 executes it, through fucceffive generations, on pei- 
 fons of every rank, age, character, and description, 
 by a variety of wafting and painful difeafes: but, 
 as we are accuftomed to this procedure, we exprefs 
 little furprife,; nor is it generally objected to as un- 
 juft, becaufe it is undeniable fact, and fecond 
 caufes are more noticed in it than the appointment 
 of God- Yet infants, women, and the moft inof- 
 fenfive perfons, are thus cut off among others, with- 
 out any discrimination ; and they frequently endure 
 far fharpcr and more lingering agonies, than thofe 
 
 whicb 
 
C 43 ] 
 
 which accompany moft kinds of violent death* 
 Sometimes the Lord employs famines, earthquakes, 
 peftilences, hurricanes, &c, to execute his righteous 
 decree upon vaft numbers of our apoftate race; and 
 thefe events excite more aftonifhment : but men do 
 not in o-eneral doubt of his right to deal thus with 
 his creatures. And when nations are defolated by 
 civil contefts, maflacres, or cruel oppreflions ; or by 
 hoftile invafions and deflru£tive wars, in the ordi- 
 nary courfe of human affairs ; the wickednefs of the 
 executioners fometimes fixes the attention of multi- 
 tudes; whilft the juftice of God, who works by 
 them, is either overlooked, or tacitly acknowledged. 
 
 But on one grand occafion, in order to ftiew his 
 abhorrence of iniquity, and to difplay the juftice of 
 his providential government, it pleafed God tocom- 
 miflion Ifrael to inflicT: his vengeance on the Ama- 
 lekites, Canaanites, &c, by military executions: 
 and though he fealed their commifiion by moft fig- 
 nal miracles, and took effectual care that theircon- 
 duct (hould not, in any ordinary circumftances, be 
 pleaded as a precedent: yet the difpenfation has 
 been moft vehemently exclaimed againft; as if it 
 werefo contrary to efTential juftice and good nefs, that 
 no evidence could fuflice to prove thofe perfons to 
 be fent of God, who executed fuch order?, or 
 gave a fanclion to them ! 
 
 If, however, it confift with the divine perfections, 
 
 to terminate, with much fuffering, the lives of men, 
 
 women, and children indifcriminately, by fevers, 
 
 peftilences, famines, or earthquakes: and if many 
 
 G 2, thousands 
 
[ 44 ] 
 
 thousands every day are put to death by one means 
 or other: what injuftice could there be in the 
 Lord's commanding his people to execute a fimilar 
 fentence on guilty nations, by the fword of war? If 
 they deferved death, it could not be unjuft to cut 
 them off in this, or any other manner: and if it 
 could be {hewn to be an act of injuftice to deftroy 
 them at all, the pains and fatal effects of a peftilence 
 would have been equally liable to exception. Will 
 any reafonable man dare to affirm explicitly, that 
 the Lord had no right to order fuch an execution I 
 Such an affirmation would involve the moft compli- 
 cated blafphemy againft every part of God's provi- 
 dential dealings with our race : yet if it be allowed 
 that he had this right ; it muft follow, that he had 
 alfo aright to appoint the executioners ; hisexprefs 
 command fully authorized whatever was done in 
 obedience to it; and the humanity, required in 
 other cafes, would at leaft have been as criminal in 
 the Israelites, as it is when exercifed in dickering 
 a wilful murderer fromjuftice. 
 
 Had they cut off vaft multitudes with undiftin- 
 guifhing flaughter, to gratify their own ambition, 
 avarice, cruelty, or revenge; their conduct; would 
 have been moft atrocious : or if they had imagined 
 "that fuch facrifices would be pleafing to God, 
 though he had never required them ; no man, that 
 duly reverences the fcripture, would have attempted 
 to juflify them. One of thefe muft be the cafe with 
 all, who in fucceeding ages, and in ordinary cir- 
 cumftances, have pretended to copy their example. 
 
 But 
 
[ 45 3 
 But the fame records, that inform us of the facl, 
 contain alfo the Lord's exprefs commimon, ratified 
 by the mod undeniable and multiplied miracles; 
 the authenticity of thefe books is evinced by the 
 mofl: unanfwerable arguments ; and the fulfilment 
 of prophecies contained in them, (efpecia'ly in the 
 prefent ftate of the Jews, as connected with the 
 coming of Chrift, and the eftablimment of his reli- 
 gion,) concurs with many other infallible argu- 
 ments to prove that they were penned by '* holy 
 " men of God, who fpake and wrote as they were 
 «« moved by the Holy Ghoft." Thus the conduct 
 oflfrael is fully juftified : for He, who gave us our 
 lives, which we have forfeited by fin, has a right to 
 take them away, in that manner which he fees molt 
 conducive to the difplay of his own glory. 
 
 The fhedding of human blood becomes an a£r. of 
 public j uftice, yea, a required facrifice to the honour 
 of the divine command, when it is the blood of a 
 wilful murderer : and in like manner thofe actions, 
 which would be unjuft, cruel, and horrid, if done by 
 men to gratify their own paffions, become accepta- 
 ble and holy fervices, when done in obedience to 
 God. For we have no right to take away the life 
 of our neighbour, or in any way to injure him; even 
 though he deferves death : but God has a right to 
 punifh every tranfgreflbr ; " to him vengeance be- 
 " longeth ;" he commimons whom he pleafes to 
 inflict it : in ordinary circumftances the civil magif- 
 trate is the authorized " miniiler of God ; a revenger 
 " to execute wrath upon evil doers :" and he was 
 
 pleafed 
 
f 46 J 
 
 pleafed to appoint the Ifraelites to a fimilar office, in 
 refpect of the Canaanites, with an extraordinary com- 
 mifiion, fealed and ratified by his own miraculous in- 
 terpofition in their behalf. 
 
 As, therefore, the (herifF, that fhould permit the 
 murderer to efcape, whofe execution had been en- 
 trufted to him, would be very criminal; nor would 
 the plea of companion and humanity exculpate him, 
 for thus obftru&ing the courfe of public juftice, and 
 violating the duty of his office: fo the Ifraelites 
 were not culpable for putting the Canaanites, &c, 
 to death, without mercy; but for fparing from felf- 
 ifh motives thofe whom God had devoted to deftruc- 
 tion, in difobedience to his exprefs command. 
 
 The objections, therefore, which have on thi3 
 ground been made to the hiftory of the Old Tefta- 
 ment, are irrational, as well as prefumptuous. But 
 the inftances before us are too inftructive to be dif- 
 miffed, without making fome practical deductions 
 from them. They were doubtlefs intended to ftand 
 upon record, as an affecting exhibition of the awful 
 juftice of God, and the odious nature and terrible 
 effects of fin ; and to lead men toconfider his power- 
 ful indignation as the real caufe of all the calamities, 
 which fill the earth in more ordinary circumflances. 
 We fhould a priori have thought, that the Lord 
 would never give orders for fuch terrible executions : 
 yet it is an authenticated hSt that he did; and that 
 he fharply rebuked and punifhed thofe, who failed 
 in obeying them; as if they would pretend to be 
 more merciful than He. Hence we learn that we 
 
 are 
 
C 47 3 
 
 are not competent to determine, what it becomes 
 Him to do ; and that he will deal far more feverely 
 with the wicked in another world, than our proud, 
 ignorant, and partial reafonings would lead us to 
 fuppofe. And if thefe confederations have any in- 
 fluence in warning us to flee from the wrath to. 
 come, in exciting us to value,and feek for,the falva- 
 tion of the gofpel, and in teaching us to repent of, 
 dread, hate, forfake, and watch againft every fin : 
 we fhall then " have a witnefs in ourfelves," that 
 there was abundant goodnefs and mercy connected 
 with the Lord's righteous feverity towards the de- 
 voted nations of Canaan. 
 
 II. The Lord has a right to fhew mercy on whom 
 he will, and to leave as many as he pleafes under 
 merited condemnation; without affigning any reafon 
 for his conduct. Mercy to criminals, who defervc 
 vengeance, cannot be a debt which juftice requires 
 to be paid ; but it muft be a favour, which may ei- 
 ther be conferred, or withheld, according to the 
 good pleafure of our offended Sovereign : and yet it 
 muft be aflerted, that he is bound to pardon finners 
 indifcriminately, at leaft all of certain defcrip- 
 tions; and would deny them juftice, if he did not: 
 or elfe it muft be allowed, that he has a fovereign 
 right <e to have mercy on whom he will have 
 " mercy," and to leave all the reft to the confe- 
 quences and punifhment of their crimes. 
 
 Indeed, having revealed a way in which he is 
 pleafed to pardon and blefs finners, his declarations 
 and engagements have rendered it indifpenfably ne- 
 
 cefiary, 
 
[ 48 ] 
 
 ceffary, for the honour of his name, that he fhould 
 fave al! who comply with his plan, and come accord- 
 ing to his appointment. But this whole defign is 
 the refult of the richeft love and mercy : and if it be 
 found that fome further interpofition is absolutely 
 requifite, previous to any fnner's willingnefs to apply 
 fincerely for all the blejjings of fahation, in his pre- 
 fer! bed way; to wait for them in the patient and fe- 
 rious ufe of all his injlituted means ; and to make every 
 needful facrifice, for the Jake of obtaining them: it will 
 follow, that the Lord hath a right to interpofe with 
 his power to produce this willing mind, in fuch in- 
 ftances as he chufes, and to leave others to be har- 
 dened by the pride and lufts of their own hearts. 
 He does not indeed make one to differ from ano- 
 ther, without wife, righteous, and holy reafons: but 
 they may be fuch as we cannot difcover, or are in- 
 capable of comprehending: and he has a right to 
 conceal them from us, if he fees good. 
 
 Thefe rights the Lord exercifed, when he fpared 
 not the angels that finned ; and when he revealed 
 falvation to fallen men. He does the fame, when he 
 fends the gofpel to one land and not to another: 
 even as he bleffes one country with plenty, and vi- 
 fits another with famine. And he acls as a Sovereign 
 alfo, when he " quickens fome who were dead in 
 ** fin," and leaves others enflaved to their lufts, and 
 entangled in their beloved delufions. If any have 
 firft given to him, it fhall be recompenfed to them : 
 none will be punifhed who do not deferve it, or 
 above their defervings: but if all have, indifferent 
 
 decrees, 
 
[ 49 1 
 degrees, merited punifhment; and if none can ex- 
 piate his own guilt, or advance any claim to for* 
 givenefs or eternal life, as juftly due to him ; then 
 furely the Lord has aright to beftowthem on whom 
 he fees good, to the exclufion of all others. 
 
 We are indeed moft gracioufly affured, that 
 "every one that afketh, receiveth, &c :" and as 
 " God is no refpecler of perfons;" fo " in every 
 M nation, he that feareth him, and worketh righte- 
 86 oufnefs," (as all penitent believers do,) meets 
 acceptance with him. But if men call: off his fear, 
 and work wickednefs, as all do who are left to them- 
 felves ; he may either triumph over their obftinacy 
 by the power of his converting grace, as he did in 
 refpecl: of Saul of Tarfus; or he may give them 
 over to a ftrortg delufion, as he did others who hated 
 his truth. He has a right to do this, and we have 
 no right to find fault: on the other hand, we fhould 
 fubmit to his righteoufnefs in adoring filence, and 
 fupplicate his mercy as our only refuge from de- 
 ferved vengeance. This is our duty and wifdom as 
 to ourfelves ; and we have nothing to do with the 
 cafe of others ; but to reft fatisfied, that " the Judge 
 " of all the earth will do right;" and when called to 
 it," in meeknefs toinftrucT: thofe that oppofe them- 
 *' felves, if God, peradventure, will give them re- 
 K pentance to the acknowledging of the truth ; and 
 *' that they may recover themfelves out of the fnare 
 " of the devil, who are taken captive by him at his 
 " will." (2 Tim. c.ii. v. 25, 26.) 
 
 H III. The 
 
[ So J 
 
 III. The Lord has a right to appoint the way in 
 which he will fhew mercy, and to exclude all thofe 
 who will not apply for it accordingly. As pardon- 
 ing mercy, and the bleflings connected with it, are an 
 unmerited favour, which he may confer on whom 
 he pleafes ; fo he muft have a right to prefcribe the 
 terms on which it (hall be granted. It is deemed 
 reafonable in the affairs of men, for the offended 
 ruler to declare in what way he will receive his re- 
 bellious fubjects to favour j and if they reject his 
 conditions, and infift on their own terms, they are 
 flill confidered as obftinate rebels, who entertain 
 hopes of prevailing in theconteft, Moreover,whent 
 a prince hath fo crufhed his factious fubjecls, that 
 he hath them entirely in his power : if he be dif- 
 pofed to fpare them, he will devife to do it in that 
 manner which may beft evince the equity of his ad- 
 miniftration, fupport his authority, honour the laws, 
 and manifeft the unreafonablenefs of their crimes, 
 and the greatncfs of his clemency. But if the cri- 
 minals might prefcribe the terms of reconciliation, 
 they would naturally be difpofed to palliate their 
 guilt, avoid any great humiliation, and fecure them- 
 felves at all events. This muft, therefore, be inad- 
 miflible. Yet in oppofition to all the maxims of 
 jufticC and found policy, men reafon, object, pro- 
 pofe, and act, as if every finner might demand for- 
 givenefs in his own way ! and as if the principal 
 enquiry were, about the raoft plaufible, flattering, 
 and agreeable method of falvation ! Whereas, in 
 common fenfe, we ought to afk this queftion, and 
 
 to 
 
i 5. j 
 
 to ufe every method of obtaining a fatisfa&ory an- 
 fwer to it, " What way hath our offended So- 
 ** vereign revealed, according to which he will 
 " (hew mercy to finners?" and this is the more ne- 
 celiary, as he has repeatedly declared, that there is 
 no other way of being faved. (John, c. xiv. v. 6. 
 Acts, c. iv. v. 12.) 
 
 All the methods, which men havedevifed, of ob- 
 taining acceptance with God, are calculated to fe- 
 cure the offender from fhame and fear, toexcufe his 
 crimes, to cherifh felf-preference, or felf-compla- 
 cency, and to diminifh his fenfe of the hatefulnefs 
 and defert of fin: whilft the honour of the divine 
 law and juftice, the interefts of holinefs, and the 
 peace of God's univerfal and everlafting kingdom, 
 are difregarded, in comparifon of the gratification 
 of his irregular and enormous felf-love. But the 
 method which God hath revealed is arranged after 
 another manner; and it is manifeftly defigned, to 
 difplay the excellent glory of his own juftice and 
 mercy, to provide for the honour of his law and go- 
 vernment ; and to cover the pardcned rebel with 
 fhame and confufion, whilft it raifes him fr$m the 
 depths of guilt and mifery to the height of dignity 
 and felicity. It is not then at all wonderful, that 
 fuch a plan fhould fail of meeting with the cordia! 
 approbation of rebellious creatures, who are ex- 
 tremely prone to glory in their own wifdom, abili- 
 ties, attainments, and performances. Pride and 
 ambition, as well as other evil difpofitions, will re- 
 fift thofe affaults which threaten their deftru&ion: 
 H 2 an<J 
 
[ 52 ] 
 
 and a humbling holy falvation can never fuit the 
 tafte of a lofty carnal mind. The preaching of the 
 crofs has, therefore, always been foolifhnefs tothofe 
 that perifh : and they, who now reafon againft, de- 
 ride, or revile it, only tread in the fteps of ancient 
 fcribesand philofophers. But " where is the fcribe? 
 " where is the difputer of this world ? Hath not God 
 ** at all times made foolifti their boafted wifdom," 
 whenever '■' it exalted itfelf againft the knowledge 
 " of Chrift ?" For, after all that hath been, or can 
 be objected, it will appear reasonable to all holy 
 creatures, and to all true penitents, that the Lord 
 fhould fecure the honour of his own name and go- 
 vernment, whilft he pardons and faves finners; that 
 he fnould infift upon it, that they Ihould plead 
 guilty, fupprefs every vain excufe,fue for the blefling 
 as an unmerited favour, receive it with unfeigned 
 gratitude, abhor their former crimes, and thus learn 
 to love fervently, and fervewith alacrity, their re- 
 conciled God and Father. This is the defign and 
 tendency of the gofpel: and all holy affections, fpU 
 ritual worfhip, devoted zealous obedience, watchful* 
 refs, patience, meeknefs, humility, felf-denial, com- 
 panion, &c, fpring from an intelligent and cordial 
 reception of' it: nor can they be produced by any 
 other' doflrine ; though fome of them may be plau- 
 fibly counterfeited j and on the other hand men may 
 hold the truth in unrighteoufnefs. 
 
 The intervention of a mediator is very common 
 in the affairs of men : and at the inftance of fome 
 perfon, whofe rank, chara&er, or Services, entitle 
 
 him 
 
C S3 I 
 
 him to regard, favour is fhewn to thofe, who them- 
 felveshave no claim to it. This alfo accords with 
 the divinely appointed method of (hewing mercy to 
 finners. It is evident from facts, that men are often 
 brought into difficult circumftances, through the 
 mifconduct of their progenitors, who in fome fenfe 
 reprefent and a& for them: and the only authentic 
 account, that hath been given of the manner, in 
 which the human race was reduced to its prefent 
 wretched condition, ftates, that Adam was the re- 
 prefentative and furety of his pofterity ; and that we 
 all fell in and with him, as the branches with the 
 tree from which they fpring. If then a recovery 
 fhould ever be effected, it is confonant to reafon to 
 fuppofe that it would be the refult of a fimilar ar- 
 rangement; by " a fecond Adam," another ap- 
 pointed reprefentative, the furety of a new cove- 
 nant. Such a Mediator, being related to us as one 
 of the fame race, and rendering honourableobedience 
 to God for our benefit, might properly interpofe in 
 our behalf, that favour might be fhewn to us for his 
 fake. But as fin hath not only forfeited our title to 
 the reward of righteoufnefs, but alfo brought us un- 
 der condemnation: fo it might reafonably be ex- 
 pected, that the appointed Mediator fhould alfo ho- 
 nour the fanction of the divine law, by fubmitting 
 voluntarily to fuch fufferings, as might render it 
 fuitable for a God of perfect purity and juftice to 
 exempt finners from punifhment, through his inter- 
 ceflion for them. 
 
 If 
 
t 54 ] 
 
 If we fuppofe the cr>nftitution of fuch a. 
 Mediator, the completion of his ftipulatfd fervicea 
 and fufFerings, and his admiffion to the exercife of 
 his office: we may then enquire, who are tr> receive 
 the benefit of his mediation? Is it re;.fonable, that 
 they (hould fhare the advantage, who reject his of- 
 fered interpofuion, in proud felf-confidence or in- 
 fidel felf-wifdom, or through cu:f\eiir>efs, averfion to 
 religion, and love of this prefcnt world? Who v/ill 
 venture to fay, that fuch perfons have any reafon to 
 expect to be faved by him? On the other hand, 
 they who believe the teftimony of God refpecling 
 his appointed Mediator, and, being humbly con- 
 fcious that they need fuch a falvation, apply by faith 
 for an intereft in it, may reafonably be confidercd 
 as exclufively partaking of it. Thefe alone fiand 
 related to the Mediator, as his dependents and dif- 
 ciples; faith in Him being the fole bond of their 
 union with or relation to him : therefore, they are 
 luftified and faved by faith alone, whilft others, not 
 Handing thus related to htm, continue under the 
 condemnation due to their fins, which is aggravated 
 by neglecting fo great falvation. However, whilft 
 we affirm that faith in Chrifr. is the foie recipient of 
 falvation ; we allow, that this faith is evidently dif- 
 tins;ui(bable by its practical effects, from a mere af- 
 fent, or a prefumptuous confidence ; which are not 
 connected with repentance, and cannot work by 
 love, purify the heart, and overcome the world; 
 according to the fcriptural declarations concerning 
 that faith, which juftihes us in the fight of God. 
 
 But 
 
[ 55 ] 
 
 But Who is there, in earth or in heaven, that is 
 able thus to interpofe between our offended Sove- 
 reign, and his rebellious fubjects? Who can take 
 their part, without feeming at lead to oppofe his 
 authority and glory ? Who is competent fo to mag- 
 nify the divine law and juftice, by his fingle obe- 
 dience and temporary fufferings, as to counterba- 
 lance the difhonour done thetn by the innumerable 
 crimes of fo many millions of tranfgrefTors, and to 
 render their exemption from deferved eternal pu- 
 nifhment,and their admifiion to eternal felicity con- 
 ducive to the glory of God r In fhort,Whoand What 
 is He, whofe Perfon and fervices are of fuch excel- 
 lency and dignity, as to render his interpofition in 
 behalf of condemned criminals, worthy of the re- 
 gard of the infinite Jehovah ? All mere men are Tin- 
 ners, in their difpofitions and actions; which muft 
 wholly difqualify them for fuch art interference. 
 Holy angels, or other pure created intelligences, 
 cannot poffibly do more than make fuitable returns 
 of love, adoration, and grateful obedience, for bene- 
 fits already received; and thus enfure the continu- 
 ance of them : compared with the Lord even thcv 
 are as nothing: had any of them undertaken the 
 Twiner's caufe, they would have feemed to be accom- 
 plices in his rebellion: nor could there be a dignity 
 or worth in their fervices, in any degree adequate to 
 the high character of Mediator between God and 
 his difobedient fubjects: whilft a felf-appointed 
 mediator, or one chofen by the offending party, 
 
 could 
 
I 56 J 
 
 could not have had a proper admiflion to the exef* 
 cife of fuch an office. 
 
 If then it had been revealed, that the Moft High 
 God was willing to treat with tranfgrefibrs, through 
 a mediator ; and to receive them to favour, in confi- 
 deration of an obedience, connected with fufFerings, 
 to be voluntarily accomplifhed by Him : ftill no one 
 could have been found intrepid and loving enough 
 to undertake, competent to fuflain, or authorized 
 to affume, the arduous office ; and the whole muft 
 have come to nothing, if the Lord himfelf had not 
 further interpofed. 
 
 But it was his right to nominate the Mediator, 
 and to prefcribe the terms on which he fhould be 
 admitted to that exalted ftation : and in his infinite 
 wifdom and love he has appointed his only begotten 
 Son, " by whom alfo he made the worlds." He is 
 " the fecond Adam, the Lord from heaven," even 
 *' Jehovah our Righteoufnefs;" who voluntarily 
 affirming our nature into perfonal union with his 
 Deity, became capable of obedience and fuffering, 
 and of infinitely honouring the law and jufticeof the 
 Father, by fulfilling all righteoufnefs as our Surety, 
 and by offering himfelf a facrifice for our fins. Hav- 
 ing thus finifhed his mediatory humiliation, he 
 arofe a glorious conqueror over Satan, fin, and 
 death : and afcending into heaven, " to appear in 
 «' the prefence of God for us," " he became the 
 *' author of eternal falvation to all them that obey 
 " him :" But to none elfe ; for he is not a Media- 
 tor in behalf of thofe, who reject his mediation. 
 
 " Without 
 
[ 57 ] 
 
 ** Without controverfy, great is the myftery of 
 ** godlinefs, God was manifeft in the fleSh:" and 
 the myfteries, which this Stupendous plan implies, 
 constitute the only fpecious objection, which can 
 be brought againSf. it, on the ground of calm rea- 
 soning and argument: (for pride and worldly luSts 
 have many infuperable objections to a fyftem, which 
 tends to their utter destruction.) But why fhould 
 myfteries be thought inconfiftent with the doctrines 
 of revealed religion? when no religion can be with- 
 out them, that owns an incomprehenfible God, the 
 exiftence of fpirits, or the distinction of Soul and 
 body : and when even the nature and powers of 
 material fubftances are inexplicably mylterious ! 
 
 The doctrine which we are confidering cannot be 
 propofed and explained with precision, unlefs we fpeak 
 of diftinct perfons in the Unity of the Godhead. For 
 the Father who fent his only begotten Son; the 
 Son who was fent, and the Holy GhoSt who testi- 
 fies to, and glorifies the Son, mult be in fome re- 
 fpects distinct from each other: and we ufe the 
 word perfons, as molt conveniently exprefling that 
 distinction, and not as it it conveyed to us any ade- 
 quate idea of fo incomprehenfible a fubject. The 
 plan of redemption is of fuch a nature, that we 
 could not have known any thing of it, except by 
 revelation: and it hath been argued with great force, 
 that the whole defign is fo foreign to every concep- 
 tion of the human mind, and yet fo perfectly fuited 
 to manifeft the divine glory, in our falvation, that 
 its very myfterioufnefs proves it to be, (no human 
 I device, 
 
[ 58 ] 
 
 device, but) the contrivance of the only wife God, 
 who originally declared it to mankind: for " Eye 
 " hath not feen, nor ear heard, neither have en- 
 " tered into the heart of man, the things which God 
 " hath prepared for them that love him: but God 
 " hath revealed them to us by his Spirit," (1 Cor. 
 c. ii. v. 9 — 11.) 
 
 We can, therefore, do no more than appropriate 
 by faith the information which God hath given us ; 
 and if. the fcriptmes fpeak of the Father, the Son, 
 and the Holy Spirit, as {landing in certain relations 
 to each other, and fuftaining diftinft parts in man's 
 falvation ; if they are represented as willing, and 
 a&ing dijlin&ly, though in peri eft harmony ; and 
 if the powers, attributes, and operations afcribed to 
 each of them be peculiar to Deity, and incommu- 
 nicable to a finite being, (as omnipotence, omni- 
 prefence, omnifcience, &c:) then we have fuffi- 
 cient authority for afferting, that there are three 
 Perfons in the unity of that God, into whofe one 
 Name all Chriflians are or ought to be baptized, 
 (Matt. c. xxviii. v. 19.) The oppofers of this 
 myflery, therefore, fliould either prove that fuch 
 things are not contained in the fcripture, or that 
 the fcripture is not the word of God: lor 'till one 
 ot thefe be completely performed; they only argue 
 in a circle, and beg the queflion, when they aflert 
 the doftrine to be irrational, and therefore falfe. 
 Indeed we know fo little of being in general, that 
 where an evident contradiftion is not implied, it 
 only proves a man's arrogance, and rafh prefump-, 
 
 rioa, 
 
t 59 1 
 
 tion, to fay that it is impoflible for a fub fiance" to 
 have fuch or fuch powers and properties, becaufe 
 he cannot conceive how it can poffefs them. What 
 then mud it be to affirm roundly, that the one liv- 
 ing and true God cannot poflibly fubfifl in three 
 diftinft co-equal Perfons ; (that is, that he cannot 
 be three in one refpect, and one in another :) though 
 it hath often been proved, and cannot be difprovedj 
 that he hath revealed this concerning himfeli ? It 
 is impoffible fully to explain, or clearly to conceive 
 of fuch myfteries ; but it is very reafonable to be- 
 lieve them on the Lord's own authenticated tefli- 
 mony: for though the fubjecl: be out of the reach 
 of our rational powers, and therefore out of their 
 province; it does not thence follow, that it is 
 contrary to any of their fober and warranted deci- 
 fions: as we do not mean that the Deity is three in 
 the fame refpeci in which he is one. It does not, there- 
 fore, accord with fome men's felf-votedapplaufe for 
 candour and liberality of fentiment, to cenfure or 
 ridicule, as irrational, fuperftitious, or enthufiafti- 
 cal bigots, the whole remnant that in this refpe£t 
 adhere to the do&nne of fcripture. 
 
 Theapoftle allowed, that his doctrine concerning 
 Chrift,as"Godmanifefl in the flefh,"was "without 
 " conrotverfy a great my fiery:" nay, he gloried in it 
 " as the great my fiery of Qodlinejs ! " From a fpiritual 
 and believing apprehenfion of this fundamental 
 truth, all proper difpofuions and affeflions, in the 
 hearts of fallen men, are derived ; all godlincfs 
 refults from, connects with, and centres in it: and 
 I 2 fa£h 
 
[ 6o J 
 
 fafts evince, that wliere it is oppofed, explained 
 away, or greatly kept out of Tight, religion gra- 
 dually dwindles into a lifelefs form, or a heartlefs 
 tafk; one truth of revelation is given up after ano- 
 ther; and theprogrefs is often very rapid to open 
 impiety, infidelity, or even atheifm itfelf. Whereas 
 vital piety, in its moil pure, genuine, and enno- 
 bling exercifes, hath uniformly mod flourifhed, 
 where this doftrine hath been moil fully preached, 
 embraced and attended to. Indeed what can the 
 great enemy of all good devife more effectual en- 
 tirely to deftroy godlinefs from among men, than 
 to let them againfl " the great myftery of godli- 
 "nefs?" But the church is built on this rock; 
 and neither the power and rage of perfecutors, nor 
 the fagacity of heretical teachers, will ever be able 
 to fubvert it. Yet the vigorous efforts of the gates 
 oi hell, in the prefent age, beyond the example of 
 former times, fhouid excite the friends of truth, 
 M to contend earneftly for the faith, which was 
 M once delivered to the faints." 
 
 A reflecting man will indeed make a paufe, be- 
 fore he embrace fo wonderful a d'oftrine, as an arti- 
 cle in his creed, That he, who made and upholds 
 all worlds, and for whom they were all created, 
 who is truly God, equal to and one with the Fa- 
 ther, mould " become flefli and dwell among us," 
 in order that he might obey, fuffer, and die in our 
 nature and for our falvation, is fuch a ftupendous 
 inftance of condefcenfion, companion, and love, 
 that we cannot attain to any adequate conception of 
 
 it! 
 
[ 6i ] 
 
 it ! And even the fize of our globe, and the infig- 
 nificancy of the human race compared with the 
 whole creation, will ilartle our minds, whenever 
 we deeply think on this fubjeft. But when we 
 confider, that the earth was, as it were, the chofen 
 theatre, on which the Lord was pleafed to make 
 himfelf known in all his harmonious perfections, 
 to his rational creatures ; that the whole was de- 
 vifed and accomplifhed, " to the praife of his 
 " glory;" that the meannefs and vilenefs of thcfe, 
 on whom his mercy and grace were bellowed, pro- 
 portionably recommended them as moft ill urinous 
 and adorable; and that all holy intelligences 
 through eternal ages will admire and celebrate that 
 difplay of the divine character, which was made by 
 the crofs of Emmanuel: fuch reflections, I fay, 
 will fatisfy the humble enquirer; and, whilft he is 
 filled with aftonifhment at this " love of Clirift 
 " which paffeth knowledge," he will by no means 
 deem it incredible. For an adequate reafon being 
 affigned, why fuch a plan mould be formed in the 
 eternal counfels of God, even " for the praife of 
 " his own glory," in man's falvation; and fufh- 
 ckmt evidence being given, that it is indeed the 
 word of God, " who cannot lie;" his doubts and 
 hefitation, like thofe of the incredulous apoflle, 
 will vanifh ; or rather be exchanged for adoring 
 wonder, joy, and gratitude ; and he will no longer 
 delay to addrefs the incarnate Saviour as " his Lord 
 44 and his God." 
 
 It 
 
C to 1 
 
 It is alfo the uniform doctrine of fcripttirc', tha* 
 " without fliedding of blood, there is no remiflion 
 "of fins:" and where the Mofaic law appointed 
 no facrifice, the tranfgreffor was left to bear his 
 own iniquity. In common language an atonement 
 implies the idea of compenfation : he, who is par- 
 doned, has not made atonement, though a pacifica- 
 tion have taken place ; but he, that hath borne the 
 punifhment due to his crimes, has atoned for them, 
 though no pacification follow. In a lax way of 
 fpeaking, repentance is fometimes faid to atone for 
 a flight offence : but generally, in more important 
 matters, fome fervice, or differing, which reinftates 
 the law in its honour, is fuppofed to be required : 
 fo that the language of fcripture, on this fubjeel, 
 coincides with that of the more exacl reafoners on 
 the affairs of human government. 
 
 The inftitution of facrifices reprefented the im- 
 putation of guilt to the innocent, by tranflation 
 from the tinner to the devoted and fpotlefs animal j 
 fo that the latter fuffered death, and was either 
 wholly or in part conlumed on the altar by fire, the 
 emblem of the divine vengeance ; whilft the former 
 efcaped deferved punifhment: and every one would 
 allow, that no more injuftice was done to thofe 
 animals, which were offered for facrifice, than to 
 fuch as were flaughtered for food. " But it was 
 " impoffible that the blood of bulls and of goats 
 " mould take away fin." If it were enquired, for 
 what reafon it could not ? no anfwer can be given 
 but this; becaufe fuch facrifices were no adequate 
 
 difplay 
 
r 63 3 
 
 difplay of the divine juftice, or the defert of fin; 
 nor could they reinftate the law of God in its prif- 
 tine honour and dignity. The fame reafon is 
 equally valid, againft the fufficiency and efficacy 
 ©f every facrifice, which any mere creature could 
 offer : and, therefore, the only begotten of the 
 Father interpofed and faid, " Lo, I come, to do 
 " thy will O God:" and as his obedience unto 
 death was, ftricfly fpeaking, of infinite value and 
 efficacy ; fo it was moll honourable for God to 
 pardon and blefs believing finners on the account 
 of it. But how, fay fome perfons, can it confifl 
 with juftice to punifh the innocent and holy inftead 
 of the guilty ? This queflion hath often been 
 afked, and as often folidly anfwered; and vet it 
 is frequently alluded to, as if it contained an infu- 
 perable objection to the docfrine of redemption 
 by the blood of Chrift. Let us, however, be care- 
 ful not to miftake confidence for demonftration ; 
 and not to imagine, that the hafty conclufions of 
 our partial uninformed understandings rauft needs 
 accord with the decifions of infinite wifdom. 
 
 Human facrifices were never appointed by the 
 Lord, but were always the objefls of his peculiar 
 abhorrence : yet, I apprehend, this did not imply, 
 that it would have been inconfiftent with his juf- 
 tice, to order the death of any man, in any way 
 that he pleafed. But as every man deferves death 
 for his own fins; fo none could expiate the guilt 
 of others, or properly typify the fpotlefs Lamb of 
 God : and fince he was not pleafed to inftitute 
 
 fuch 
 
I 64 ] 
 
 fuch oblations, it would have been a combination 
 of the mofl impious prefumption with the moil 
 atrocious murder, for men of their own minds to 
 have prefented them. 
 
 But indeed, the life and foul of man are not fo 
 much his own, to be difpofed of at his own plea- 
 fure, as they are the property of the Creator to be 
 made fubfervient to his will. If then any man 
 could be found who had never finned, and he could 
 be willing to devote himfelf to death and deflruc- 
 tion, in order to expiate the crimes of another, he 
 would have no right to do it : and even could this 
 be admitted and accepted, it would be no more 
 than an adequate difplay of the divine juflice, in 
 the falvation of a fingle perfon, who had deferved 
 the final wrath of God. Nor can any reafon be 
 afligned, why the blood of an innocent animal could 
 not take away fin, which will not alfo prove, that 
 the temporal death of a mere man, even if he were 
 perfectly holy, would be utterly infufficient to ex- 
 piate the guilt of a fingle tranfgreflor, or to refcue 
 him from eternal condemnation : much lefs then 
 could it atone for the multiplied and heinous fins 
 of unnumbered millions. 
 
 But if we admit the " great myftery of godli- 
 " nefs," we then behold a divine Perfon, dwelling 
 in our nature, as his holy temple; and poffefling 
 fuch a right in his body and foul, as no other man 
 could polhbly acquire. He voluntarily affumed 
 his humanity, in fovereign wifdom and love, for 
 this very purpofe, with the concurring appoint- 
 ment 
 
[ 65 ] 
 
 mentofthe Father, and the omnipotent operation 
 of the Divine Spirit, by whom it was produced 
 and preferved perfectly holy. Having, therefore, 
 honoured the law by an obedience of more value, 
 than that of all mere creatures, he magnified its 
 awful fanction, by enduring it in his willing fub- 
 miffion to the agonizing and ignominious death of 
 the crofs. Thus the juftice of God was infinitely 
 difplayed; and every purpofe was completely an- 
 fwered ; though he was fubject to no more than a 
 temporal curfe to redeem us from one that would 
 have been eternal : and it became honourable to 
 all the divine perfections, that being rifen, and 
 afcended into heaven, he fhould be exalted to the 
 mediatorial throne, and exercife fovereign autho- 
 rity and almighty power, as dwelling in human 
 nature, for the falvation of all thofe who believe in 
 him. 
 
 The law, of " loving our neighbour as ourfel ves, ;' 
 implies, that we ought willingly to bear a lefs 
 fuffering, when we can by fo doing preferve ano- 
 ther from greater mifery. The man Chrifl Jefus 
 was under this law: and being able, through the 
 union of his humanity with the Godhead, to ref- 
 cue an innumerable multitude of the human race 
 from eternal punifhment, and to brine- them to eter- 
 nal felicity, by enduring temporal agonies and 
 death for their fakes; it was effential to the per- 
 fection of his obedience, that he fhould thus faffer 
 for their falvation. He was their voluntary Surety, 
 who had undertaken to make payment for them; 
 K and 
 
[ 66 ] 
 
 and he was able to do it without impoverifhing 
 himfelf: fo that he attained to his mediatorial 
 glory, the perfections and law of God were ho^ 
 noured, and man's falvation was effected, " by his 
 *' one oblation of himfelf." 
 
 What then was there in this tranfaftion incon- 
 fiftent even with our ideas of juftice? The creditor 
 does not fcruple to receive payment from the 
 furety, whert the original debtor is infolvent : his 
 voluntary engagement makes him in that cafe the 
 debtor; and, provided the payment do not much 
 impoverifh him, the requifition of it is not deemed 
 cenfurable, even on the ground of humanity. 
 Thus payment " was exafted of our Surety, and he 
 " became anfwerable." Even if a man mould wil- 
 lingly fubmit to a lefs lofs or fuffering, (as a large 
 fine, or tedious imprifonment,) in order to refcue 
 another from capital punifhment ; provided the vi- 
 gour of the adminiftration could be thus fupported, 
 it would not be deemed inconfiftent with juftice, 
 that the innocent fhould fuffer inftead of the 
 guilty, for " volenti non fit injuria.'"* A father 
 hath been known to offer fo large a funi, to ranfom 
 the life of a fon condemned for treafon, that had it 
 been accepted, he mult have fuffered exceeding 
 great degradation: but the refufal in fuch cafes is 
 not grounded on the injuftice of the innocent wil- 
 lingly fuffering for the guilty; but on the infulfi- 
 ciency of fuch a compenfation to the violated peace 
 of the community. 
 
 Who 
 
 * No wrong is done to him, who fuffers willingly. 
 
[ e; ] 
 
 Who then can deny that the Lord had a right to 
 provide in this manner for the honour of his own 
 name, in pardoning and faving his rebellious crea- 
 tures: however humiliating it might be to their 
 hearts, or contrary to their vain reafonings and 
 imaginations ? or that he has a right finally to ex- 
 elude from his favour all thofe, without exception, 
 who perfift in oppofing or rejecting his method ot 
 falvation? But the allowance of thefe " rights of 
 M God" is intimately conne&ed with the reception 
 of two doflrinesj which are of principal importance 
 in chriftianity, viz, that of " a real atonement ior 
 " fin, being made by the vicarious fufferings and 
 " death of Chrift, who is God manifeft in the 
 " flefh;" and that of " juftification before God by 
 M faith in Chrift alone, and not by any of our own 
 " works." Thefe are indeed neceflary to diftin- 
 guifh living faith, from that which is dead and un- 
 profitable, and for other important purpofes; but 
 they can do nothing towards the finner's juftifica- 
 tion: for if he be a true believer, he is already 
 " jujiified by faith:" and if he be an unbeliever, 
 " the wrath of God abideth on him," and none ot 
 his own works can avail him any things for juftifica- 
 tion, fo long as he continues in unbelief. 
 
 IV. The Lord hath a right to determine the qua- 
 lifications requifite for thofe, who mall be at laft 
 received into heaven ; and the manner in which 
 they fhall " be made meet to be partakers of that 
 •« inheritance of the faints in light." The title to 
 this blelfednefs is wholly the gift of God through 
 K 2 Jefus 
 
[ 68 ] 
 
 Jefus Chrifl; and the meetnefs for it is an addi- 
 tional bounty, by which they are made capable 
 of enjoying it. 
 
 No employment or objeft can give delight, with- 
 out we polfefs the capacity or appetite to which it 
 is fuited. Every animal is happy in its own ele- 
 ment, and relifhes the pleafures fuited to its own 
 nature: but tranfpofition produces uneafmefs, dif- 
 trefs, and at length deftruflion. Some men find 
 fatisfa&ion in one courfe of life; others feek their 
 enjoyment in a contrary purfuit : and, unlefs a 
 change could be wrought in the Hate of their 
 minds, they would be rendered very uneafy, if 
 their fituations and manners of life were reverfed. 
 One man relifhes the aftive fcenes of public life, 
 another loves retirement: fome delight in learn- 
 ing, others indiflipated or fenfual pleafures : many 
 have atafte lor and are gratified with mufic, poetry, 
 painting, fculpture, &c ; whilft others difregard 
 fuch ingenious elegances, and are much pleafed 
 with plans ol improvement in agriculture, mecha- 
 nics, &c. This diverfity of taftes ; thefe varied 
 capacities of finding fatisfa£lion in purfuits, which 
 are infipid and irkfome to others, arife from the 
 different flate of men's minds, by nature, or through 
 "education and habit : and he, who entirely wan is 
 that peculiar turn of mind, which pertains to any 
 employment or purfuit, is wholly excluded from 
 the pleafure, which other men take in it : he can 
 have no communion with them, but is uneafv, out 
 
 of 
 

 [ 6 9 3 
 
 of his element, and a troublefome intruder, when he 
 attempts to affociate with them. 
 
 That regulation of the mental faculties, which 
 the fcripture calls holinejs, is precifely the fame to 
 the foul, which health is to the body; and without 
 it there can be no Jpiritual enjoyment. Averfion 
 to God and the exercifes of religious worfhip, 
 pride, ambition, envy, hatred, avarice, fenfuality, 
 &c, are difeafes of the foul, which produce uneafi- 
 nefs, and tend to entire mifery. But the capacity 
 of perceiving and delighting in the confummate 
 glory and beauty of the divine character, and a dif- 
 pofition fupremely to love, admire, and adore the 
 excellency of God, as manifefted in his works; a 
 will fubmitted in fweet acquiefcence to his pre- 
 cepts and providential appointments; united with 
 humility, gratitude, fimple dependence, holy zeal, 
 expanfive love of our brethren and neighbours, 
 juftice, purity, temperance, truth, meeknefs, &c, 
 conflitute a healthful ftate of mind. As far as 
 thefe prevail we enjoy heaven; and when contrary 
 principles have the afcendancy, we experience a 
 mifery, in a degree refembling that of hell. 
 
 The joys of heaven are, (rationally as well as 
 fcripturally,) fuppofed to confift in the manifefted 
 prefence, and complete enjoyment of God : but as 
 he is infinitely holy, what happinefs could the 
 beatific vifion afford to the fenfual, the diflipated, 
 the covetous, the ambitious, or the profane ? Un- 
 lefs we are previoufly made meet for thefe pure and 
 fpiritual pleafures; the fociety, the objefts, the 
 
 employments, 
 
r 70 i 
 
 employments, and the adorations, which cortftifotd 
 the happinefs of the faints in light, would be wholly 
 incongruous to us : we fhould be out of our ele- 
 ment in the holy refidence ot God : every thing 
 would weary, difgufl, or diftrefs us: even the hap- 
 pinefs enjoyed by others would excite our envy and 
 malignant paflions : our diffatisfied minds would 
 be tempted to wifh the interruption or definition 
 of thofejoys, which we could not fliare : finding 
 this impofnble, our torture would be increafed, and 
 we mould wiih to retire from a fcene which fodif- 
 quieted us; nor would rebellion and biafphemous 
 thoughts of God himfelf fail to arife in our difap- 
 pointed hearts. So that admifhon into heaven 
 (were that pofhble,) could not preferve unholy 
 creatures from pofitive mifery. 
 
 It mould alfo be obferved, that the holinefs and 
 happinefs of pardoned finners mufl have an inti- 
 mate connexion with the remembrance of theirfor- 
 mer flate and character, and the manner of their 
 deliverance. Deep humiliation, ardent gratitude, 
 for fuch unmerited mercy, and an efpecial regard 
 to the condefcending compafiion of their great Re- 
 deemer, who fhed his blood for their falvation, 
 mufl be elleniial to that holinefs to which they are 
 recovered: and it is impoflible, but that they fhould 
 have a whole fyflem of feelings, (fo to fpeak,) pe- 
 culiar to themfelves, in which creatures that never 
 finned cannot have any communion with them. 
 The objects ot their fpecial contemplation, the to- 
 pics on which they will delight to expatiate, and 
 
 the 
 
[ 7* J 
 
 the fources of their love, joy, gratitude, and adora- 
 tion muft differ from thofe of fuch rational agents, 
 as never were in their fituation, and fo did not 
 want a fimilar deliverance: even as a condemned 
 traitor, who being penitent has received pardon and 
 great preferment, mull have other fenfations and 
 caufe for gratitude, than thofe courtiers have whole 
 loyalty has never been interrupted. 
 
 The fcriptural reprefentations, therefore, of the 
 heaven into which pardoned fxnners are admitted, 
 peculiarly relate to their continual afcriptions of 
 praife to God, and to the Lamb that was flain, and 
 who redeemed them with his blood : as it might 
 rationally have been fuppofed that they would. If 
 then, it were poihble for a finner to be recovered 
 to the favour ol God, and to angelic holinefs, with- 
 out deep felf-abafement tor fin, gratitude for re- 
 demption, and a ftrong attachment to the Perfon, 
 honour, and caufe of the Redeemer : he could not 
 join the fongs ol the faints in light, alTift in their 
 adorations, or participate their peculiar joys. Nay, 
 he mull either lhun or be excluded from the fociety 
 of angels, if he did not judge, " the Lamb that was 
 V flain," to be worthy of all poihble honour, wor- 
 ship, power, and love from every creature in the 
 whole univerfe. 
 
 It is indeed impoflible, that a finner can be made 
 holy, without being brought into that frame of 
 mind which hath been defcribed, as the indilpen- 
 fable qualification for heaven ; a wedding garment, 
 the want of which will enfure any man's exclufion, 
 
 when 
 
I 7* 1 
 
 when the King fliall come to fee the guefts, But 
 if this could not be fo undeniably proved, the Lord 
 would neverthelefs have full right to determine, 
 that without this judgment, thefe affefrions, and 
 this capacity for the work and worfhip of heaven, 
 no man mould find admiffion thither; and to de- 
 cree irreverfibly, that unlefs a meafure of this holy 
 ftate of mind be obtained on earth, the finncr's 
 exclufion lhall be final and eternal; that the 
 *■ wicked {hall be driven away in his wickednefs," 
 and " that his end is, that he ihall be deftroyed for 
 " ever." 
 
 He hath alfo a fovereign right to appoint the 
 manner, in which finners fhali be made partakers 
 of thefe qualifications. This part of our fubjeel 
 comprifes the doctrine of regeneration and fanclifi- 
 cation by the Holy Spirit, which evidently confti- 
 tutes a grand peculiarity, and an effemial part of 
 revelation: nor can any man confidently allow the 
 divine authority of the fcriptures, and interpret 
 them foberly, according to the common rules of 
 language, without being conflrained to own the 
 neceffity of a divine influence from the Spirit of 
 God, to communicate fpiritual life to thofc who 
 were dead in fin, and utterly incapable of relifh- 
 ing the holy pleafures of communion with God, 
 and other exercifes of pure religion ; and to reco- 
 ver the foul to the divine image, by a gradual tranf- 
 iormation and renovation ; and that without fuch 
 a fupernatural change, no fi'imer can be faved. 
 
 This 
 
[ n t 
 
 This do&rine is commonly derided and vilified 
 as irrational and enthufiaftic ; without any difcrimi- 
 nation of the different ways, in which it hath been 
 ftated. Yet, if indeed the Lord be perfectly holy, 
 and the fociety* employment, and joys of heaven be 
 alfo holy; and if it be allowed, (what a man mull 
 be hardy to deny, firice facts demonftrate it,) that we 
 are naturally carnal, and have no relilh for fpiri- 
 tual excellency or fpiritual pleafures : then the 
 doarine will be feen to have as firm a ground iri 
 reafon as in fcripture. Such an entire internal 
 change muft take place, or men can never delight 
 in God, or be happy in heaven. A divine Agent 
 muft produce a renovation, to which all other power 
 is evidently inadequate, and which is energetically 
 reprefented in fcripture, under the metaphors of a 
 new birth, a new creation, and a reJurreBion from 
 the death of fin unto newnefs of life. 
 
 Indeed faftS evince, that they, who rejea this ap- 
 pointed method of fanftification, uniformly continue 
 enflaved to fome finful paffion.and entire ftrangers to 
 that fpirituality,which capacitates the foul to delight 
 infuchfervices on earth,as correfpond in fomemea- 
 fure with the work and worlhip of heaven. And 
 furely the Lord hath a right to leave thofe under 
 the power of their proud and carnal nature, who 
 rejea, and refufe to depend on, the ppbmifed influ- 
 ences of the Divine Spirit, to renew their fouls to 
 the image of God in righteoufnefs and true holinefs! 
 He cannot be under any obligation to exert his om- 
 nipotence to refcue from fin and mifery, fuch per- 
 
 L ions 
 
E 74 ] 
 
 fons, as deny the poffibility, or reality of fuch a 
 change, or who deride, defpife, and revile it. If 
 men think that they can make themfelves holy, they 
 are allowed to try what they can do: but if they 
 perfift in the vain attempt, or reft fatisfied without 
 an internal renovation; the Lord may juftly leave 
 them " to be filthy ftill," and exclude them as pol- 
 luted from his holy inheritance. 
 
 Moreover, the Lord has a right to give the Holy 
 Spirit, in what way he fees good: and he hath pro- 
 mifed this ineftimable blefling, through the media- 
 tion of his Son, as the purchafe of his atonement, 
 and the fruit of his intercefhon, to be fought by 
 faith in his Name. But many feem to detach the 
 work of the Spirit from redemption by the blood 
 of Chrifl ; and to forget that his principal office is to 
 glority the Saviour, in the finner's heart, and in 
 the church. Now, if men will feek the gift of God, 
 not in the way of his appointing, but in one of 
 their own devifing ; he has a right to withhold it 
 from them: even though the confequence be, that 
 they are left to miilake impreflions, feelings, change 
 of opinions, conviftions,or high affecl ions of a mere 
 felfifh kind, for a new creation unto holinefs. Nor 
 can their delufions be any impeachment of his juf- 
 tice, truth, and goodnefs. 
 
 Divine influences are abfolutely needful to change 
 a reafonable creature from carnal to fpiritual : and 
 the nature of them will bell appear, by confider- 
 ing their effefts ; as they lead men to take pleafure 
 in every part of God's worlhip and fervice, to hate, 
 
 repent 
 
[ 75 J 
 
 repent of, and forfake, all fin, to receive Chrift as 
 ♦ heir Prophet, Prieft, and King, and to produce 
 the fruits of righteoufnefs, from evangelical mo- 
 tives, in every part of their conduct; uprightly 
 and without referve, though not perfectly. Thefe 
 are " the fruits of the Spirit :" and it is not at all 
 necefTary that we fhould be able to anfwer queftions, 
 or folve difficulties, concerning the modus operandi, 
 or the manner in which the divine agent produces 
 this new creation : for we fcarce know any thing 
 of the manner, in which the procefs of nature in 
 vegetation, and the communication of natural life, 
 is conducted, in the ordinary courfe of things. It 
 is more important for us to know, that if we would 
 poflefs a fpiritual judgment, with holy difpofi- 
 tions and affe&ions, and perform any acceptable 
 fervice to God ; we mull depend on the Holy Spi- 
 rit, to illuminate, renovate, ftrengthen, help, and 
 comfort us ; we mull feek this blefling by faith in 
 Chrift, ufing all appointed means, and avoiding im- 
 pediments and hindrances ; and we mull be willing 
 to give him the whole glory of " working in us to 
 " will and to do, according to his pleafure." This 
 may fuffice for every practical purpofe ; and we 
 mould thus feek our meetnefs for heaven, as well as 
 our title to it, by faith in the Lord Jefus. and his 
 meritorious intercefhon for finners. 
 
 V. The Lord has a right to appoint the mean ! 
 of grace, in attending on which finners fhall re- 
 ceive from him the bleffings of falvation, and ren- 
 der to him the tribute of honour and gratitude, 
 L z which 
 
[ 76 3 
 
 is due to him for them. This fubjeft coincides in 
 good meafure with a topic infifted on in the former 
 part of this treatife*. Yet the finner's approach 
 to, and acceptable worfhip of, God ; his applica- 
 tion for the fupply of all his wants from the Savi- 
 our's fulnefs ; and the glory afcribed by him to the 
 God of all grace, even the God and Father of our 
 ]Lord Jefus Chrift, form a confideration diftincl 
 from that of the fervices required of holy creatures. 
 The appointments before confidered are ftill obli- 
 gatory : but the redeemed mull attend on them in 
 fome refpefts after a different manner, and for other 
 purpofes ; whilft there are others, peculiar to the 
 religion of a finner. The ordinances of the New 
 Teftament fuit the ends propofed by them : and 
 whilft they afcribe glory to God our Saviour, and 
 honour all his perfections and wonderful works; 
 thev are calculated to illuminate the mind, to affect 
 and meliorate the heart, and to form that fpiritual 
 judgment and difpofition, which hath been proved 
 effential to true religion. 
 
 This might be diftin&ly fhewn to be the tendency 
 of daily and diligent fearching the fcript ures ; in hum- 
 ble dependence on the teaching of the Spirit of 
 Truth, to enable us to underftand, believe, love and 
 obey them: of prayer, fecret, focial, and public, 
 united with humble confeflionr., adoring praifes and 
 thankfgivings, and affeftionate fupplications for our 
 brethren and neighbours: of meditation on the crofs 
 of Chrift, the attributes and works of God, death, 
 judgment, and the eternal world: of the cpmmunipri 
 * Section V. 
 
[ 77 3 
 that believers maintain with each other, in edifying 
 converfation, and a£ls ofworfhip: of baptifm, (the 
 initiatory ordinance of chriftianity,) in the one 
 name of the Father, of the Son, and of the Holy 
 Ghoft, with water, (the univerfal purifier,) as the 
 outward fign of the warning away of fin ; and as the 
 profeffion of our reliance on the Father's mercy, 
 through the Redemption of the Son, and by the 
 falsification of the Spirit; our devotednefs to the 
 fervice of the triune God our Saviour; and anearneft 
 defire that our children alfo may (hare the bleflings, 
 and fuftain the character of chriflians : And finally, 
 of the Lord's Supper, where we unite in confefhng 
 our loft eftate as finners, in avowing our belief of 
 gofpel truth, our obligations to him who ranfomed 
 pur fouls with his blood, and our purpofe of yield- 
 ing ourfelves to his fervice, and joining ourfelves 
 to him and his people, to walk with them in peace 
 and holinefs. All thefe inftitutions, if properly 
 and ferioufly attended on, are admirably fuited to 
 produce the intended effecls, and to fubferve the 
 manifeftation of the divine glory and the falvation 
 of our fouls. 
 
 But if this were lefs evident,the Lord would never- 
 thelefs have an undeniable right to appoint for us 
 the means of grace; and it would be our bounden 
 duty to approach him by them. Nor can we reafon- 
 ably queftion his right to withhold his grace and fal- 
 vation from all thofe, who negleR thefe means: 
 whether they fubnitute human inventions in their 
 ftead; or, confiding in their funerior talents, con- 
 clude 
 
[ 78 J 
 elude that fuch helps are not neceflary for them ; or 
 negleft all godlinefs, fuppofing moral decency of 
 conduct to be fufficient ; or whatever elfe may be 
 the pretence of their difobedience. 
 
 When this matter mail be fully inveftigated, it 
 will be found that all thofe who have come (hort 
 of falvation, in places favoured with the light of 
 revelation; in one way or other negle&ed the due 
 attendance on instituted means: and that the Lord 
 left them, in his righteous fovereignty, under the 
 influence of pride, floth, and ungodlinefs, to the 
 fatal confequences of their own perverfe choice. 
 
 Among the appointed means of rendering Tin- 
 ners wife unto falvation, the public preachincr of 
 the gofpel has a peculiar pre-eminence; for " faith 
 *' comes by hearing." The world has indeed at all 
 times treated it with contempt, as " the foolilhnefs 
 " of preaching:" yet every age has experienced 
 it to be " the power of God unto falvation," becaufe 
 " it pleafes Him by it to fave them that believe:" 
 and the prevalence ol genuine piety has, at all times 
 and in all places, borne proportion to the degree, 
 in which the whole doclrine of Chrift, our Prophet, 
 Prieif., and King, (m relpecl of his Perfon, atone- 
 ment, mediation, grace, love, authority, and faith- 
 fulnefs; with his truths, invitations, promifes, 
 warnings, precepts and counfcls;) has thus been 
 made known to mankind : or in the emphatical 
 words of the apoftle,to the degree in which, " Chrift 
 " hath been fet forth as evidently crucified among 
 " them," The power of God is engaged to give ef- 
 ficacy 
 
[ 79 3 
 
 ficacy to this kind of preaching: but all other doc- 
 trines are left to their native energy, whether that be 
 more or lefs. The fuitablenefs ol the inflituticn 
 might be fhewn : but it furfices to fay, that God 
 hath prefcribed it. His right to do this cannot be 
 difputed; and our wifdom and duty confift in fub- 
 mitting to his authority. The minifter, therefore, 
 is required to preach the gofpel of falvation faithfully 
 and zealoufly , to the utmoft of his ability and op- 
 portunity : and others ought to promote the preach- 
 ing of it, as far as they have it in their power ; and 
 to attend on it ftatedlv and occafionally, on the 
 Lord's day, and at other times, when no real hin- 
 drance prevents, and when other duties do not in- 
 terfere. 
 
 The Lord has alfo a right to confine thebleffing 
 to thofe, who honour his appointed medium of 
 communication; and to exclude all fuch as de- 
 ' fpife and negleft it. Some perfons, (perhaps over- 
 rating their own abilities or attainments,) deem it 
 beneath them to attend on preachers, who are con- 
 fidered as incompetent to give them inftruftion; or 
 they think, reading and ftudy better calculated to 
 anfwer the defign. Others prefer thofe teachers, 
 who deliver moral eiTays, or difcufs philofophical 
 queftions, to fuch as preach of regeneration and 
 redemption, with the diflinguifhing nature and ef- 
 fefts of them. Others fpeak and aft, as if joining 
 in forms of devotion were the fole end of aflem- 
 bling publicly for religious purpofes : and they con- 
 fidejr the public preaching of the do&rine of Chrift 
 
 to 
 
[ 8o ] 
 
 to be nearly, or wholly fuperfluous. But if th<$ 
 profeffed minifter of God, neglect this grand meanS 
 of faving finners, he will be liable to condemnation 
 for difobeying orders, and his other fervices will 
 be generally ufelefs and often mifchievous. They, 
 in every ftation, who would do good to mankind 
 by rendering them more fober, righteous, and godly ; 
 and yet do not c-onfider the preaching of the gofpel 
 as the grand means of effecting their purpofe, need 
 not wonder to find that their endeavours are not 
 crowned with much fuccefs : and the man who 
 would feek the edification of his own foul, or who 
 defires that his children fhould fear and ferve the 
 Lord; and yet neglects to attend on the preaching 
 of the gofpel when he has opportunity, or to bring 
 them with him, has no reafon to expect a blefling; 
 becaufe he fets up his Own will and wifdom, in 
 oppofition to the authority and appointment of God. 
 No doubt other means are often blefTcd for all 
 thefe purpofes ; and the doctrine of lalvation is dif- 
 feminated by the reading of the fcriptures, and 
 other good books, by letters, converfation, &c : 
 but thefe are principally ufeful, in fifft exciting 
 men's attention to divine things, when the preach- 
 ing of the gofpel, in its genuine purity, is not 
 vouchfafed ; not where it is proudly, contemptu- 
 oujly, indolently, or timidly neglected : for that con- 
 stitutes a direct refufal to recognize the Lord's 
 right to appoint his own means; alter the exam- 
 pie of Cain, who may be fuppofed to have preferred 
 his own devices to God's exprefs inftitutions. 
 
 VI. Con- 
 
[ 8i ] 
 
 VI. Connected with this, we may obferve, that 
 the Lord has a right to nominate his own ambalia- 
 dors, or meflengers to mankind : as well as his vice- 
 gerents in the government of the world. The lat- 
 ter are the miniflers of his providence ; the former 
 the miniflers of his word, and the ftewards of his 
 myfteries: Thus far there is a coincidence: but 
 one remarkable difference muft be noticed. Every 
 man who is e flab limed in authority is, for the time, 
 the Lord's vicegerent. " The powers that be are 
 " ordained of God;" and we are not cautioned in 
 fcripture againft corrupt rulers, or required or even 
 allowed to difregard them. But we are inflructed by 
 the fame word, not to look on every man, who has 
 an outward appointment to the miniilry, " as the 
 " mellenger of the Lord of hofls : on the contrary 
 •* we are directed to diftinguifh between true and 
 " falfe teachers ; and to beware of falfe prophets — 
 " for by their fruits we may know them." It mould 
 therefore, be fir ft ferioufly and candidly enquired, 
 whether the perfon in queflion be indeed the 
 Lord's ambaffador to his finful creatures ? or whether 
 his difpofition, conduct and doctrine warrant a 
 perfuafion, that he is a fervant of Chrift, employed 
 in teaching men the way of falvation? When this is 
 determined; we fhall perceive that the Lord's right 
 to appoint his own meflengers implies many eflential 
 ditties, obligatory upon all men: " for he that re- 
 " ceiveth whomfoever he fends rcceiveth him." 
 
 There have been times, in which nominal minif- 
 ters of religion, without proper difcrimination of 
 M character, 
 
r 82 ] 
 
 character, were fuperftitioufly venerated, and la- 
 
 vifhly provided for ; and too great caufe has been 
 
 given for exclamations againft prieftcraft, and fpi- 
 
 ritual encroachments or ufurpations : nor can it be 
 
 faid, that at prefent, the funds, which have long 
 
 been appropriated to the fupport of the clergy, are 
 
 unexcepticnably applied. But fuperftition feems 
 
 on every fide to give place to impiety and infidelity : 
 
 all minifters are confidered by numbers as ufeiefs or 
 
 mifchievous j no difcrimination is made between 
 
 the exemplary paftor, who labours in the word and 
 
 doctrine, and men of a contrary defcription; no 
 
 medium feems to be thought of, between fuperfti- 
 
 tious veneration and profane contempt j and there 
 
 is ground to apprehend, that it will, ere long, be 
 
 the prevailing idea, that minifters of all kinds, fen- 
 
 timents, and characters, mould be cafhiered, left to 
 
 indigence, or driven to fecular employments : the 
 
 confequences of which would be, a gradual, and not 
 
 a very tardy, deft-ruction of all religion. 
 
 It is, therefore, proper to enter a proteft againft: 
 this flagrant violation of the rights of God ; as well 
 as to call men ferioufly to reflect on the confequences 
 of fuch a meafure: and it may fuffice to propofe a 
 few queftions on the fubject. Has not the great 
 Proprietor of the earth a right to prefcribe what 
 rules he pleafes, in refpect of the ufe, that he 
 would have made of that proportion, which he allots 
 to nations or individuals? Is it not reasonable, that 
 we fhould honour Him with cur fubftance; and, 
 that we fhould confederate a portion of it to his 
 
 immediate 
 
[ 83 J 
 immediate fervice, in any way he fees good to ap- 
 point ? Can his worfhip be condu&ed, or can per- 
 fons be qualified to lead the devotions of others, or 
 inftrucl: them in his truths and will, and be employed 
 in this manner, without a confiderable expencef 
 Hath he not a right to demand a proportion of men's 
 property for this purpofe, as well as to pay tribute 
 to fupport the expences of civil government ; as both 
 are his ordinances, for the benefit of mankind? Does 
 not the whole fcripture require this from the pro- 
 feffed people of God? And is not the title of mi- 
 nifters to a decent fubfiftence infeparable from the 
 divine authority of revelation, and confirmed by 
 every external, and internal argument adduced in 
 fupport of it ? Would not then, depriving them of 
 their maintenance by a national acl amount to a 
 national renunciation of chriftianity, and apoflacy 
 from God and religion ? And finally, do not all 
 thofe, who want, (not to regulate or alter the me- 
 thod of their maintenance, or to proportion it in 
 another manner, but) to get rid of the expence of it 
 altogether, evidently fhew their averfion to religion, 
 their contempt of God, and their idolatrous love of 
 the world, and the things of the world? (Mai. c, iii. 
 v. 8—10.) 
 
 But whilft fuch queftions may very properly be 
 propofed, in the prefent ftate of human affairs : yet 
 the friends of religion need be under no alarm on 
 this account. The promifes, which fecure the 
 church againft the affaults of every enemy, enfure 
 alfo a fucceflion of faithful witnefTes: and the Lord 
 M 2 will 
 
I 84 ] 
 will moft certainly provide for them, and alfo teach 
 them to be well fatisfied with their fcanty fubfift- 
 cnce: whilft the interenW the covetous, theambi- 
 tious, the ignorant, or profligate clergy of any de- 
 nomination, are comparatively of little conferences 
 We have allowed, that men fhould judge who 
 are, and who are not, the Lord's ambafladors or 
 ftewards: but it muft be added, that the determina- 
 tion mult be made, by the rules of his word, and 
 not by the maxims of a vain world. " We have 
 " this treafure in earthen vefTels, that the excellency 
 " of the power may be of God, and not of us." 
 Many are fent and owned of Him for great ufeful- 
 nefs, who appear very defpicable to the felf-confident 
 and carnally minded. Perhaps they are deficient in 
 learning or other admired accomplifhments; they 
 arenotdiftinguifhed by fuperior abilities; they have 
 manifold infirmities; or the rank in life, whence 
 they were called, was low and obfcure: and on fuch 
 grounds they are flighted, as well as for the fubjedt 
 of their preaching. But the Lord fees good to em- 
 ploy fuch fervants in his work, « that no R^fh 
 *'f]iouldgloryinhisprefence,"(iCor.c.i.v.2 9 — 31;) 
 and to fhew that their doctrine is made efTeclual^ 
 not by the excellency of man's fpeech, but by the 
 power of the Holy Spirit. He has a right to ap- 
 point whom he pleafes to his work; and they who 
 deride, oppofe, or negleft them on that account, ex- 
 clude themfelves from the bleffing, which more 
 humble and teachable perfons appropriate. 
 
 The minifters of God may in yery many things 
 
 be 
 
[ 85 1 
 be inferior to their auditors; but they muft minify 
 their office : they are merely a voice, ana the Lord 
 is the fpeaker, as far as they declare his truths : and 
 he can fpeak by whom he will, or edify the wifeft 
 and mod: learned of the human race, by the words of 
 the meaneft of all thofe, who ever fpoke in his 
 name. But let thefe hints fuffice on a topic, which 
 may be deemed improper to be infifted on, by one 
 who is himfelf employed as a minifter : the apoftle 
 Paul has, however, repeatedly difcufled the fubjeel:; 
 and to his epiftles I refer the reader for the particu- 
 lars of thofe duties, which are owing to the Lord's 
 ambafiadors, and of the guilt and danger that are 
 incurred by neglecting them. 
 
 V1L The Lord has aright to order all things in 
 his providence, for the benefit of his believing peo- 
 ple; even when this is connected with multiplied 
 calamities upon, or the tremendous deftru&ion of, 
 his enemies, how numerous foever they may be. It 
 will hardly be difputed by a reafonable man, that 
 God may juftly prefer the happinefs of fuch as love 
 and obey him, to that of thofe who rebel againft, 
 and blafpheme him : and if, in his abundant mercy, 
 he reconciles a number of rebels to himfelf, through 
 the gofpel of his Son; fo that they become his 
 friends and worfhippers, whilft others perfift in their 
 enmity; he may juftly arrange every providential 
 event in fubferviency to the good of the former, 
 without any equal or comparable regard to the wel- 
 fare of the latter. But if they are at length brought 
 to jepentance, and faith in Chrift, they too fhall 
 
 have 
 
[ 86 ] 
 
 have peace with God, and their portion among hid 
 friends. 
 
 This is evidently the doctrine of revelation; "all 
 " things," fays the apoftle, * c are for your fakes ;" 
 " all things are your's, for ye are Chrift's :" and 
 the covenant of grace fecures thefe bleffings to be- 
 lievers by an irrevocable engagement. Many 
 things, relative to this doctrine, have been ftrenu- 
 oufly oppofed, and thought liable to infuperable 
 objections; perhaps, in a degree from inattention to 
 the fubject, or from viewing it through a falfe me- 
 dium: for the character and behaviour of the per- 
 fons concerned are infeparable from their privileges; 
 if they act inconfiftent with their profeffion, they 
 proportionably want evidence, that they are inte- 
 refted in thefe piomifes; and none who commit ha- 
 bitual and allowed fin, and die impenitent, will be 
 found among this favoured company, whatever their 
 creed or confidence may have been. 
 
 But I do not mean to difcufs fo controverted a 
 fubject, in this place. It is manifeft that all the 
 angels are miniftering fpirits unto Chrift, for the 
 benefit of his truedifciples: that he is Head overall 
 things, as their Protector and Friend; that the rife 
 and fall of empires, and other grand events which 
 occur, in providence, as well as more ordinary dif- 
 penfations, are regulated as beft conduces to their 
 advantage ; that life and death, things prefent and 
 things to come, are their's ; that Jefus, their Bro- 
 ther and Friend, hath the keys of the grave, and of 
 the unfeen world j and that perfections, tribula- 
 tions, 
 
C 87 i 
 
 tions, and temptations work together for their good. 
 Thus all the circumftances of their continuance 
 here, and removal hence, are ordered, by infi- 
 nite wifdom, in entire love to their fouls; the earth 
 (hall remain, till the whole company of the re- 
 deemed be gathered in, and made meet for heaven ; 
 and the refurrection of the dead, and the day of 
 judgment with its important and eternal confe- 
 rences, will fubferve their final and complete felicity. 
 
 As this is the undeniable right, and determined 
 purpofe of God; we ought to be filent before him, 
 not daring to object to any of his dealings: we 
 (hould fubmit to his righteoufnefs and deprecate his 
 difpleafure; and in preference to all other interefts 
 or diftinclions, we ihould defire and feelc admiffion 
 into the company of his people; and then patiently 
 endure trials,waiting the Lord's time of deliverance, 
 in entire reliance on his wifdom, truth, and love; 
 and in confident expectation of deriving important 
 advantage from all thofe events, that now difmay 
 or diftrefs us. 
 
 Many other particulars might be adduced, and 
 (hewn to be the unalienable Rights of God. He 
 allots to every man his term of probation, and pre- 
 paration for a future judgment ; and the meafure 
 of his religious advantages and opportunities : he 
 determines the degree, in which he will bear with a 
 finner's provocations, before he gives him up to judi- 
 cial hardnefs of heart, or cuts him off by death: he 
 diftributes to every one his meafure oftaknts, trials, 
 and comforts, and appoints the fituation, rank, and 
 work of every individual, in the church, and the 
 
 commu- 
 
[ 83 ] 
 
 community; and he will difpenfe rewards and pu- 
 nifhments at the laft, as he fees good, and without 
 admitting of any appeal from his fovereign award. 
 Each of thefe might have been made the fubje<Sfc of a 
 distinct fedfion ; and the fcme train of reafoning, 
 concerning the Rights of God and our duties, 
 would have been applicable and conclusive. 
 
 Indeed the fubject is almoit inexhauftible: and 
 the felection, which hath been made as a fpecimen, 
 was principally fuggefted by the ccnfideration of 
 the ftate of fociety in the prefent age, and the pe- 
 culiar methods adopted in oppofing the doclrir.es 
 and precepis of revealed religion ; and in treating 
 with indignant contempt whatever the Lord hath 
 determined to honour, in his word, or by his pro- 
 vidence. 
 
 But a ferious and attentive mind is the grand 
 requilite for making a right judgment in fubjecls of 
 this nature: and if any jr.erfon (hould caft his eye 
 over thefe pages, with a difpofition to turn them 
 into ridicule ; to ftek objections to the mode of rea- 
 foning employed in them, through averfion to the 
 inferences deduced from it; to give them a curfory 
 per u far, as little interefted in fuch difcuffions, or 
 merely to gratify his curiofity, by examining what 
 could' be propofed to the public with fuch a title: I 
 cannot entertain any fanguine expectations, that 
 he will derive benefit from the work, nor could 
 this have been reafonably hoped, even if it had 
 been executed in a manner more worthy of the 
 eaufethat is pleaded in it. On the other hand, the 
 candid, diligent, humble, and obedient enquirer 
 
 after 
 
I 39 ] 
 
 fcft.dr truth, may probably derive from it forr.e affift- 
 ance in this iuterefting purfuit, whilll the expe- 
 rienced christian will perceive, that the principles, 
 on which we proceed, are applicable to a vail va- 
 riety of particulars in his own concerns ; and that 
 the Lord hath a right to lay thole burdens on him, 
 to take thofe comforts from him, and to require 
 thofe felf-denyingfervices at his hands, which have 
 mofr. tempted him to defpair, repine, or turn afide 
 from the path of fubmiflive obedience: and that he 
 ought on fuch occafions to recognize the Rights of 
 God, to rely on his wifdom, truth, and love, to 
 humble himfelf under his mighty hand, and to fay 
 " it is the Lord, let him do what feemeth him rrood.'"' 
 
 It is manifeft from what hath been ftated, that the 
 Rights of God are very little regarded, either in the 
 reafonings or actions of men j nay that they are, 
 in general, mod fhamefully negleded, queltioned, 
 oroppofed: no man can deny this, without di- 
 rectly patronizing ingratitude, rebellion, and im- 
 piety j or avowing himfelf an atheift, or fuch a 
 iceptic as excludes the God, he pretends to ac- 
 knowledge, from all concern in the affairs of the 
 univerfe. This again demonftrates that the Irate 
 of the world is exactly what the Bible reprefents it 
 to bej and that men want juft fuch a remedy, as is 
 therein revealed. So that the principles and reafon- 
 ings of infidels, (as well as the irreligion and wicked- 
 nefs of mankind in general,) abundantly confirm 
 the truth, fuitablenefs, and value of that revelation, 
 which they defpife and eppofe. 
 
 The ferious reader will alfo perceive, that if all 
 N perfons 
 
[ 90 ] 
 perfons paid a due regard to the Rights of God, in 
 every part of their conduct ; it would conduce far 
 more to true liberty, peace, and happinefs, than all 
 ether means united can do: that no contefts about 
 the rights of men, or forms of government &c, in 
 what manner foever they may be adjufied, or ter- 
 minate, will do any thing effectual to meliorate the 
 condition of mankind in general, till the Rights of 
 God be more attended to; till his gofpel be em- 
 braced, his ordinances frequented, his command- 
 ments obeyed, his example imitated, his favour fu- 
 premely valued, his providence fubmitted to and de- 
 pended on, and his glory made the great object in 
 their habitual conduct, by governors 2nd fubjects, 
 and by men of every rank and defcription in fociety. 
 This, and this alone, would terminate wars, mafla- 
 cres, opprefiion, flavcry, faction, fraud, violence, 
 licentioufnefs, and all the other crimes and mif- 
 chiefs, which fill the earth with confufion and mi- 
 fery. So that it will at iaft be known, that thofe 
 perfons are in reality, the beft friends of mankind, 
 (though they do not here expect to be thought fo,) 
 who are mofl: careful to render to the Lord the ho- 
 nour due unto his name, and moft zealous and affi- 
 duous by 3ll proper means, to bring all others 
 within the fphere of their influence, (whether that 
 he more circumfcribed, or more extenfive,) to do 
 the fame; according to the feveral duties of their 
 Situation, in the family, the community, and th« 
 church of God. 
 
 FINIS. 
 
ADVERTISEMENT. 
 
 TO THE PUBLIC. 
 
 In a fceptical age, when every part of divine truth is 
 •questioned, opposed, and even held up to derifion, 
 beyond the example of former times : and when mental 
 poifon is adminiftered in pamphlets, periodical publica- 
 tions, and other works on various fubje6ts, which are re- 
 plete with wit, ingenuity or learning, to render it 
 agreeable and unfufpected : it has been thought, 
 by fome friends of Evangelical Truth, that a lalutary 
 antidote might be given, by little Tracts on the moll 
 important Subjects, which could be widely difperfed at 
 a imall expence. 
 
 The author of this work, having for fome time re- 
 flected on this matter, has at length determined to make 
 fuch an attempt, by publifhing a courfe of fmall eflays, 
 in numbers, (price id. each, with allowance to thofe 
 who buy a quantity.) Thefe he intends to arrange in 
 fuch a manner, that every number fhall conclude 5 the 
 fubject, (unlefs in a few inflances it be deemed expe- 
 dient to extend it to two:) and vet that the whole may 
 make^ a neat volume when fini'fhed. The title pao-e, 
 therefore, after the firft number, will be omitted, °or 
 only printed on the cover : and a general title page will 
 be given at the end of the work. *" The pages will alio 
 be continued throughout ; except any perfoiis villi to 
 have fome printed and paged as feparate pamphlets. 
 Thus the purchafer may either difperfe them fmgly, or 
 referve them for binding. No effay will contain lefs 
 than i2pages duodecimo,cIofe printed, with a good type, 
 and on good paper; and, when the fubject demands it, 
 it will extend occasionally to 16, or even" 20 pages; pro- 
 vided the encouragement gjven to the attempt fhall 
 enable the author to do it without lofs. 
 
 The firft number will be an eflay on the " Divine 
 * 4 Infpiration of the Holy Scriptures;" after which 
 " the Importance of Truth ; the Duty and Manner of 
 " fearching the Scriptures; the Scripture Character of 
 " God ; the Ufes of the Law ; a brief Expofitibn of 
 " the Ten Commandments; the Condition of Man as a 
 " Sinner; the Deity of Ch rift ; the Atonement, fuftT- 
 " ficatiota by Faith, Regeneration, Repentance, &,e," 
 will be confidered. Thefe Eflay?, from their fize and 
 
ADVERTISEMENT. 
 
 price, may appear trivial ; but the author engages to the 
 public, that he will fpare no pains to render them as 
 comprehenfive, convincing, and perfpicuous as he pofli- 
 blycan ; being very defirous of thus "contending ear- 
 " neftly for the truth once delivered to the faints. " 
 
 Number I. will be publifhed on Saturday, May 4, 
 (to be continued every fortnight, till it be completed.) 
 Sold by J. S. Jordan,' No. 166, Fleet-ftreet, at No. 2, 
 Chapel-ftreet, Upper Grofvenor-place, and by all other 
 Bookfellers. 
 
 N.B. The author would be thankful for hints, rela- 
 tive to this defign, from any of the friends of truth : 
 and to be previoufly informed by thofe who mean to 
 take a number, that he may better judge how many 
 copies to print. 
 
 Lately ■publifhed by the fame author, 
 
 1. The FAMILY BIBLE, in Quarto, with entire 
 original Notes, and practical Obfervations at the end of 
 every chapter ; in 1 74 numbers, price 6d each j befides 
 three overplus, (containing more than the quantity of 
 nine numbers,) which are delivered gratis to the pur- 
 chafers. There are 162 copperplate engravings in this 
 work. A concordance with indexes &c, in nine num- 
 bers, price 6d. each ; and the Apocrypha in fix num- 
 bers, is. each, with twelve engravings, are fold fepa- 
 rately, to bind up with it. 
 
 The work may be had complete and ready for bind- 
 ing, price four guineas, for four guineas and an half 
 with the Concordance and Apocrypha,) of the author. 
 No. *, Chapel-flreet, Upper Grofvenor-place: and in 
 whole fets, or fmgle numbers, of J. S. Jordan, No. 166, 
 Fleet-ftreet, (whither it is removed from No. 138, with 
 the reft of J. C. Robarts's publications;) and by all 
 other bookfellers in town and country. 
 
 2. The Force of Truth, an authentic narrative, 
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 3. A Difcourfe on Repentance, price is. or 10s. per 
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I