LIBRARY Theological Semin-ary PRINCETON, N. J. Case, ^— ^C^C_- Divisirn SMf. c^1j(o^ Section ___ No,. . Book A DONATION .i2$i;.-V^"'* MISTAKES IN RELIGION EXPOSED: IN AN ESSAY ON the' PROPHECY O F Z AC H A R I A S. By H. ^ V E N N, M. A, Chaplain to the Earl of Bucbatt, AND Reaor of Tilling^ Uunt'mgdonjhire, ISAlAfl XJCVIIJ. 15. ^ .. We have made Lies our refuge, and under Falshood have we hid ourfelves. Nee extra confcientiam bonam charitas ; nee ^ra fidem confcientia bona ; nee fides extra verbum Det, Haec qui diffolvit, a fcopo abcrrat, & pro ven^^te, vanitatcm ampleditur. LONDON: Printed and Sold by J. and W. Oliver, N" ii, in Bartholomew Clofe : Soldalfo by G. KtJTH, in Gracechurch- Street j E. and C. Diitv, in the Poultry j 3. Crowder, in Paternoftci-Row ; W. Harris in St Paul's ChuKh-yard j and J. Mathews, in the Strand M DCC LXXIV. IVhere may he had. By the fame Autijor, The Second Edition of ''pHE ComplQtLe Duty of Man : or,; A Syftem of Doarinal and Pra'aical Chrif- tianity : To which are added, Forms of Prayer, and Offices of Devotion. Defigned for the Ufe of Families. Price 5s. bound. A Free and Full Examination of .the Rev. Dr Priejllefs Free Addrefs on the Lord's Supper. CONTENTS. Page jCHE Introdu5fion^ — — — — v Chap, i. On the Char a^cr of 7. acka^ias^ i Chap. 2, On the miftake of ajferting man's ytative Innocence^ — 5 Chap. 3. On the Redemption of the Churchy 7 Chap. 4. Christ the grand fuhje^ of all Prophecy y — — — 15 Chap. 5. On the mfjlake in preaching Morals principally^ — — 24 Chap. 6. Christ the Redeemer of his church from the curfe of the Law^ — — — — 28 Chap. 7. On the Atonement^ — — 40 Chap. 8. On the necejfity of preaching the Law^ — — — — 42 Chap, 9. Peace of confcience towards God, not the reward of imperfect *virtue^ — — — — 48 Chap. 10. On the power and devices of Satan^ — — — — ^^ Chap. 11, On the mijiake offuppoftng hea- ven will he open to all men \ — and of fome native power in men to fave themfelvis^ — G^j Chap. [ iv ] Page Chap. 12. Christ the deliverer of his church from the men of this VJQrld^ — — ' ■ — • — 73 Chap. 13. On courting the favor of the worlds — — — — 79 Chap. 14. Christ the deliverer of his - feople from the love of the worlds — — • — — 86 Chap. 15. On the natural depravity of Man^ 91 Chap, i 6. Self-complacency from good repu- tation^ expofedy — — — 1 02' Chap. 17. ne infufficiency of external Re- ligion expofedy — — — 105 Chap. 18. On eafy and polite Religion^ — r- no Chap. 19. Christ a Savior from Deaths 115 Chap. 20. On falfe confidence in a well- fpent life^ — — — — 126 Chap, ii: On the Covmdnt of Grace ^ — 134 Chap. 22. On the knowledge of Salvation^ 145 Chap. 23. A further defence of the full afjurance of Faithy — — 158 Chap. 24. On the ahufe of the Covenant of Graccy ^— .,— — — 168 Chap. 25. On the, error of exalting Mora- lity^ to the dijparageinent of Faith and. Hclinefs, — — 185 Chap. 26. O/zJohn the Eaptift^ ,4-. *-* iq^ Chap. 27. On the Divinity of CfiRiST^ 211 Chap. 28. On contempt of Preachings — 228 C ij A p . 2 9 . On the Connexion ketweien Chrif- tian Do^rineandGood fFbrkSy 240 INTRO- [ V ] INTRODUCTION. MISTAKES in Religion, pafs with many for matters of fmall im- portance, becaufe they are fuppofed to have little or no connedion with our prefent or future happinefs. The following pages direftly oppofe this tenet, now become extremely popu- lar, by a winning appearance of candor and free enquiry, which its patrons never fail to plead in favour of it. To expofe, therefore, the favorite con- ceit, ** that men are in no danger of de- ftru6tion from embracing falfe do6lrine," is become needful, and will ferve as a proper Introduftion to this Eflay, a Were [ vi ] Were the conceit then true, that Mif- takes in Religion are matters of fmalt importance, it muft be truealfo, that a well- informed judgment would be of no more value towards obtaining acceptance with GoDj than one blinded by the fpirit of error. Good principles and bad muft no longer influence the mind according to their nature, and therefore fliould lofe their names. Ignorance would ftand upon a level with knowledge, and falfe concep- tions of God, with thofe which are juft : for no preference can be due to one above the other, if the practical influence of both be the fame. More glaring abfurditles than thefe are, cannot be named. The notion, therefore, from which they necefiarily follow, muft itfelf be falfe. But the mifchief this libertine opinion does, equals its abfurdity. What can pour contempt on all Religmi more, than to fuppofe miftakes about it are of no confequence ? [ vii ] confequence? Will any man ftudy to know the mind of God, after he is per- fuaded ignorance in that refped has no hurtful tendency? or value the Bible, when the truths contained in it, inftead of being accounted principles of life and aftion, are degraded into fpeculative points, which we may neglefl without guilt, and deny without lofs or danger to the foul? Or what power of commanding faith in the doctrines He hath revealed, can be faid to remain with God, when authority over confcience is fuppofed entirely to reft on every man*s own apprehenfion of truth, not on his written word? A conceit fo pernicious, we may be fure muft contradi6l the judgment and practice of Christ and his Apoftles. Accordingly we find, they are abfolute in requiring men to receive the truths they taught, as neceffary to falvation. " Ex- " cept ye believe that I am He, ye fliall " die in your fins," faith our Lord. a 2 " Preach [ viil ] " Preach the Gofpel to every creature. ** He that believeth and is baptized, fliall " be faved : He that beUeveth not, fiiall *' be damned." The praftice of the Apof- tles was founded upon this decifive tone of their divine Matter. Hence, when certain teachers at Pbilippi deviated from the faith, St Paid calls them dogs, to ex- cite univeiTal deteftation of their errors, and charges the church to beware of them. He commands the churches of Galatia to look upon thofe as accurfed^ who preached any other Gofpel to them, than that they had heard from his mouth. And he places herefies in the fame dread- ful predicament with adultery, as a work of the flefli. St Peter, perfeftly harmo- nizing with his brother Apoftle, exprefles himfelf in as ftrong terms on this head. ** There Ihall be falfe teachers/' he fays, *' among you, who privily fliall bring in '< damnable herefies, denying the Lord " that bought them, and bring upon ** themfelves fwift deftruftion.'* St [ ix ] St John commands the faithful, not to receive into their houfcs any teacher who fliould bring with hirn any other doc- trine, than he had taught them himfclf ; charging them, '' not to bid fuch a one " God fpeed ; left by fo doing, they fliould '^ become partakers," not of his fpecidative 7mJiakeSy but '* of his evil deeds." It is evident from thefe paflages, (a few of many which might be alledged) that Christ and his Apoftles were ex- tremely jealous to preferve the do6lrine they taught uncorrupted, as a matter of the laft importance. No art can recon- cile their declarations, warnings, and commands, to the conceit, that Miftakes in Religion have little connexion with our prefent or future happinefs. Nor is it poffible to reverence their judgment and practice as an infallible precedent, unlefs we regard thefe declarations, warnings and commands, as decifive, that falfe doc- trine is poifon to the foul, and to be found a 3 in [ X ] in the faith, neceffary to acceptance with our Maker. The authority and practice, therefore, of Christ and his Apoftles, will juftify every well-meant attempt to prove the malignant nature of Miftakes in Religion. Every one expofed in this Work, is fairly deducible, I apprehend, from the Prophecy of Zacharias : a part of fcripture highly deferving peculiar attention 5 be- caufe it certainly contains that very fyftem of divinity, which the Baptifl, horn his tendered years, was taught to believe : for it is againft all reafon to fuppofe the father would ever inftil any other doc- trine into the mind of his child, than what he publifhed to the people himfelf, when full of the holy Ghoft. This Prophecy I call a Sy^em of Divi- nity, becaufe it contains feveral articles of religion, which, like the foundation and fuperftruclure, bear to each other the [ xi ] the neareft relation, and muft fland or fall together. Zacharias^ for inftance, teaches, that we are all in the hands of our enemies, and thofe that hate us. Hence our ruin muft be certain, unlefs fome Deliverer, more mighty than our foes, undertake our refcue. In the words of the Pro- phecy, the Horn of Salvation raifed up to vifit and redeem us, muft be the Lord Himfelf. And when our guilt and our pollutions are fo great, what can infpire men, intimidated on this account, with full confidence in the Horn of Salvation ? Nothing lefs than the Promife, Covenant, and Oath of God, that fuch truft fliall be crowned with final conqueft over every foe ; or, in the words of Zachariasy that " the people of God being delivered out " of the hands of their enemies, fliall " ferve Him without fear, in holinefs " and righteoufnefs before Him all the [[ days of their life." 44 Further; [ xii ] Further J It follows from hence, that this plan of falvation provided for fallen man, and difplaying every perfedion of God in the higheft degree, well deferves to be the principal fubjei^t of all prophecy, as the knowledge of it is the appointed means of promoting holinefs and peace amongft men in every age. Tjacharias exprefsly affirms thefe feveral truths, which (land infeparably connefted together. So that without any force of interpretation, or human comment, we find the chief ar- ticles of the Chriftian faith in thefe dic- tates of the holy Ghoft publifhed by the Baptift's father. Several religious miftakes, befides thofe expofed in this Eflay, might have been juftly deduced, I am very fenfible, from this diftinguiflied part of fcripture. But thofe feledted, had the preference, from long obfervation of their bad efFsfls, in the courfe of more than twenty years at- tendance on the bufinefs of my profeffion, firft in London, and its near neighbourhood, afterwards [ xiii ] afterwards in the large and very popu- lous Parifh of Huddersfield. Regular pra6lItioners in the medical art are allowed to have knowledge in the nature and cure of bodily difeafes, from feeing much of both. Can it be juft to deny to fpiritual phyficians the fame advantage refpefting difeafes of the foul, when their appointment is only to ftudy its welfare ? Strange indeed ! if much thought, joined to much converfa- tion on the grand fabjefl of Religion, with young and old, rich and poor, ig- norant and learned, devout and profane, fhould not give fufficient opportunity of difcovering with certainty what are the principal miftakes which defeat the end of our inftrudions ! Much intercourfe in this way, mud teach all who are defirous of knowing, what miftakes fome fall into by being wife in their own eyes -, what footh others of licentious life into a fatal fecurity ; — what [ xlv ] what fill Youthful minds with prejudice even againft the Prince of peace ; Mora- lifts with contempt of Him 5 Forma- lifts with obftinate confidence in their blind devotions, and Antinomians with the moft deteftable prefumption. To create a falutary dread of fuch per- nicious errors, is the defign of this Work. And very few miflakes (land here expofed, but fuch as all earneft Chriflians, who afcribe their whole falvation to the Grace of God, and the redemption that is in Jesus, will agree are pernicious 5 yet I never met with a treatife containing a formal confutation of them. Should any perfon of religious fenti- ments dire£lly oppofite to thofe main- tained' in this EfTay, think it worth his while to remark from the prefs, on what he may call my own grofs prejudices, it is proper he fhould know, that I fliall gladly retraft any miftake I may have fallen into, with due gratitude to my correflpr. [ XV ] correftor, but intend no reply in vindi- cation of my principles : becaufe if a book cannot defend itfelf to the Public, it will be in vain for the author to attempt doing it. Befides, how very rare is a controverfy in which either refpondent or opponent keep from impertinent ob- fervations, difdainful irony, mean preva- rication, and even perfonal abufe ? So that nothing can be more difgufting to thofe who love peace, or more hurtful to the caufe of Christ, than difputes in divinity, as they are managed, almofl: on every occafion. The Reader of thefe pages, it is pre- fumed, will not find them written in the fpirit of controverfy : their fole defign being to prove the baneful influence of notions contrary to the do6tr-ine believed by the univerfal church in every age. This indeed is often done with fome warmth againft the miflake, not the perfon whom it deceives. And thofe who are ready to take offence at fuch warmth. [ xvi ] warmth, feem to forget, that men and their principles are very different things, which ought by no means to be con- founded together. Every fentiment of compaffion and love is due to their per- fons, who even '' trample under foot the " blood of the Son of God," but detef- tation is no lefs due to their errors. Were there no power of thus feparating abhor- rence of fatal miftakes, from ill-will to- wards thofe who hold them, then the beft Chriftians muft be deemed moft unchari- table, at the inftant they prayed for their murderers with all the ardor a tender mother would afk the life of her child. Since at that very inftant, the martyrs declared in the moft affeding manner, that the miftakes of their perfecutors were abfolutely fatal ; becaufe they fuffered death itfelf, fooner than give the Icaft countenance to them. Indeed love to God and man require, that errors of a pernicious nature, fhould be expofed always with warmth both froni [ xvii ] from the pulpit and prefs ; for the more earneftly conclufive arguments are urged, the more deeply will the caufe we plead be impreffed. Another objeftion may be made to this, with all works of a ferious nature : It may be faid to give a melan- choly pidure of the ftate of mankind, who are living in general under the power of fatal miftakes. But has not the general ftate of mankind, in every age, been a moft afflifting confideration to every thoughtful and benevolent Chriftian ? Can you believe " there is a God who " judgeth in the earth, who is of purer ** eyes than to behold iniquity;" or that they only " who have done good fhall come *• forth to the refurreftion of life," and fee the general ftate of mankind in a pleafing light ? Next to their own of- fences and depravity, nothing has ever fo much imbittered this world to the greateft lovers of the human fpecies, as feeing the headlong purfuits in which the mul- titude are feeking death, eternal death! What [ xviii j What figbsi what tears in fecret before God, have they not, after the example of Christ, poured out^ becaufe men are contentious, aiid obey not the truth, but obey unri2:hteoufnefs ! What fervent in- tercelFions have they not offered up in their behalf, who have reproached them at the fame time for their uncharitable- nefs! What hard and long ftruggles have they gone through, before they could ceafe from quarrelling with the determi- nations of infinite wifdom, out of love to their perifhing fellow - creatures ! How would they wifli, were it lav\/ful, which they know it is not, that every individual, whatever he has been or done here, might efcape the wrath to come. On the con- trary, the purity of God, the honor of his law, the end of his government, the truth of his w^ord, the interefl of his upright creatures for ever exclude all hope of happinefs from them *^ who love darknefa rather than light j" and, in the language of Jfaiah, " hold fafl: a lie in their right '' hand.'* And in this cafe, what does good- will [ xix ] good-will to men, or faithfulnefs to God demand from us ? Surely not infmuations of impunity to the unbelieving and difo- bedient. No, but to alarm them, if pofli- ble, by proving, that neither numbers, nor falliion, nor prefumption, can deftroy the eternal connexion there is in the na- ture of things between unbelief and mi- fe.ry, hell and incorrigible wickednefs. In no other way, can efFeelual oppofition to widc-fpread immorality and error be made ; becaufe the greater neceflity ther« is from the prevalence of both to infift on x!titVL final ijfue^ doubtlefs, the more me- lancholy muft the general condition of mankind appear. Is nothing to be feared beyond the grave, let men think, fpeak, and aft as they pleafe? No longer then afcribe unto God the perfeftions of his nature, or profefs belief of a Refurreftion, both of the juft and the unjuft. But if men can be faved only through Christ, in the way [ XX ] way of faith and obedience, then true benevolence muft be infeparable from earneft contention for Chriftian faith and praflice -, muft animate us openly to op- pofe every deviation from either, as full of danger ; and engage us to join with intrepid zeal for the doftrine and precepts of Christ, fervent prayer to Him, " who " openeth the eyes of the blind, and ** bringeth prifoners out of their priibn/' that all who err may be led into the way of truth, and knowledge increafe to make men wife unto falvation. ERRATA. Page 201. line 13. read obtain the remjion. Page 249. Notf. read Schoatgonus, A N A N ESSAY On the PROPHECY of ZACHARIAS. CHAP. I. On the CharaEler of Zacharias. TH E fpirlt of prophecy, one peculiar glory of the Jewifh church, was en- tirely withdrawn for fome ages before our Saviour's birth. It ceafed with Malachi^ who clofed the canon of ancient fcripture, and was not again vouchfafed for more than three hundred years. Judge then, what a fubjedt of difcourfe, furprizeand joy, it mull have been among the true Ifraelites, whenit was public- ly known, that God had once more raifed up B a [ 2 ] a prophet amongft his people : That Zacha- rias^ a prieft long diftinguifhed for piety, and excellency of life, was become, by miracle, a parent in his old age, his wife being old alfo, and full of the holy Ghoft, proclaimed the ap- proaching appearance of the Mefliah. Such was the ftriking prelude, appointed to prepare the Jews for the reception of Christ, who by figns and wonders from his birth, was powerfully proved to be the Lord. Yet Zacbarias, excellent as he was, " walk- ing in all the commandments and ordinances of God blamelefs," greatly offends on this occa- fion. For though aiTured by an angel, that he fhould embrace a fon of his own, he could not believe the marvellous promife. His un- belief is pvmifhed upon the fpot. In a moment he lofes his fpeech and his hearing, and is cut off from all fweet intercourfe with his friends, till the very fadl, which he deemed incredible, came to pafs. Nine whole months he remain- ed a moft affe6ling fpedlacle •, a monument of the fm of doubting divine declarations, which we are bound to honour, by believing appa- rent impofTibilities to be no obflacje to the execution of God's purpofes. But [ 3 ] But what are the chief of faints before fud^ den and violent temptations ? How lannent- ably do they difcover, no kfs than others, the power of corrupt nature, and ftain their cha- radters which appeared ahnofl without a fpot before ! This teaches us, that the beft have ever need to pray — " lead us not into temp- tation." Otherwife, if left to ourfelves, fplen- did privileges will only expofe us to greater Ihame. Like Zacharias^ when Gabriel came from heaven to alTure him he fhould be the father of one of the mod excellent of the pro- phets, we fhall fall into difgrace, and incur the difpleafure of God. At length when the illuftrious babe was brought to be circumcifed, his father's mouth was opened, his tongue was loofed, and, full of the holy Ghoft, he prophefied, faying, Luke i. 6^. Blejfed be the Lord God of Ifrael, for he bath vifited and redeemed his people, T O redeem, fignifies to purchafe the deli- verance of captives, by paying down a ran- fom-price, through which alone th^ey obtain their liberty. None, therefore, but the jB 2 wretched [ 4 ] wretched and enilaved, as common fenfe teaches, can need this mercy. Since the If- rael of God then are vifited, and redeemed, it follows, that they are naturally in a moft mi- serable condition. The word of truth affirms, and univerfal experience proves they are fo, till they receive the benefit of redemption. Before this blefled hour of deliverance, in- fernal felfifhnefs, and enmity againft the truth and government of God, polTeiTes them. Sen- fuality, pride, impatience, anger, hatred, ma- lice, and hypocrify, by turns, as temptations occur, are manifefted in their tempers and condu6l ; making them often a burden to themfelves, mifchievous to others, and always difpleafmg to God. This totally corrupt and wicked ftate, I al- low, is frequently coloured over with fair ap- pearances of good humor, honor, focial vir- tue, and the exterior of religion ; fufficient to footh felf-love, and deceive fpe6lators, no bet- ter than ourfelves : yet the infallible Judge pronounces, that " we are by nature children "of wrath," Eph. \\,^2>' ^^^ ^^yt in us a " car- nal mind which is enmity againft God,- * Rom. viii. 7.' ■ • Compared [ 5 ] Compared with this natural character of man, the unfearchable riches of grace fhine to the highell advantage. For, inllead of de- ftroying his people, when in a (late fo guilty, fo deteflable, the Lord God hath vifited and redeemed them. CHAP- II. On the mijiake of ajjerting mnns native innocence. nrHIS 4o'^rme, tavight by Z^ci?i2rmj, proves '*■ their error who conclude men are born innocent and good, as Adam was created. Such a fuppofition impeaches the prophets, apoilles, and Christ himfelf, as flaaderers of mankind, and blafphemers of God. For they unani- moufly aflert the ruin of us all, as a race of fmiiers by birth. Upon this melancholy truth, they found the abfolute neceflity of redemp- tion J which indeed muft fmk into nothing but a very violent and abfurd metaphor, if we are not in a :^allen, loft condition. For what ab- furdity could be grofler, than to afSrm, that B 3 men [ 6 ] ftien naturally upright, in peace with God, fully pblTeired of power fo to continue, or to recover themfelves if they did fin, were yet 'vijited in fuch a flate, and redeemed from it ? Befides, you can no fooner embrace this de- lufion, that man is not fallen, and lofl:, than you will take offence at the name of a Re- deemer. You will grow jealous of the high honors ccnftantly paid to him, and inftead of being thankful for hi's explaining more clearly the nature of religion, and revealing a, future Hate, which you allow he has done, you will feel a difpofition to quarrel continually with him, and his apoftles, for fpeaking in the manner they do of his ever-bleffed perfon, his glorious work, and falvation. Obferve further, the fatal effect of this mif* take. Inftead of being animated with love to God, and his fervice, by ineftimable benefits Vouchfafed already to a creature vile and fm- ful ; you can receive nothing better from God on this fide the grave, than a fet of moral rules, with a declaration that the due obfervance of them may pofTibly be rewarded in another world, whilft much more probably your vio- lation of them may deftroy ypur foul. In this view [ 7 ] view of things, what certain blefling is there granted at all ? How much more beneficial and confolatory is the dodlrine which ZachariaSy with all the infpired writers, teaches ! The Redemption of fmners by the Lord God, from a flate eqvially infamous and miferable — which chal- lenges the mod devout and thankful accept- ance, as the chief of all the mercies of G o d *, that every believer in Jesus, whilft he obeys and adores his precepts, as an infallible pro- phet, might triumph alfo in the greatnefs of his falvation, as a complete Redeemer. CHAP. III. On the Redemption cf the Chureh. HP H E people of God, are all thofe, whom the Father gave to Christ — a multi- tude out of every nation, and kindred, and people, and tongue — in iiumber as the fand upon the fea-lhore. They are cjiftinguilhed by B 4 this [ 8 ] this title of highefl honor, on account of God's fpecial favour towards them, their devotednefs to his fervice, and love of his truth. All thefe were redeemed by the blood, and made righ- teous by the obedience of Christ. When he expired on the crofs, he delivered them from the wrath to come — He bruifed.the ferpent's head — He made fure, in the way of holinefs, the falvation of every member of his myftical body, the church. The following fcriptures, in their' natural, obvious fenfe, eilablifh this glorious truth. " By the one offering of himfelf, this man *' (Christ) for ever perfedled them that are " fan6i:ified," Heb. ix. that is, feparated by the choice of God, and confecrated to his fer- vice. " This m.an, after he had offered one t' facrifice for fm, fat down on the right " hand of God, from henceforth expelling " till his enemies become his footflool." In grateful remembrance of this compleat re- demption,the church is reprefented as breaking forth into the following joyful ilrains,^ — ^' We " have a flrong city, falvation will God ap- ^' point for walls and bulwarks." The mi- pifters of Christ are charged to animate the faithful, in the midfl pf all their fuflering^, with C 9 ] with words which breathe nothing but afiur- ance of vidory — " Comfort ye, comfort ye " my people, iaith your God. Speak ye ** comfortably to Jerufalem^ fay unto her, her *' iniquity is pardoned — her warfare is ac- " complifhed — fhe hath received of the " Lord's hand, double for all her fms," Ifa. xl. I, 2, In fo perfect a manner, hath the Lord G o D of Ifrael vifited, and redeemed his peo- ple. This do6lrine expofes their miffake, who fancy the excellency of the gofpel confifls in afcertaining a future ilate of rewards and pu- nifiiments, and promifmg the aids of grace to fucceed our good endeavours. Did the gof- pel contain no mere than this, it muft flill prove infufhcient to make obedience to the precepts of Christ either delightful, or prac- ticable. Becaufe from our very conftitution, we all pant after prefent gratifications, and are feduced to depart from our duty by the pro- fped of prefent pleafures — v/hich if religion will not afford, we fhall continue to defpife it, however it may be our future intereft not to do fo. We Ihall delay giving up ourfelvcs to the [ 10 ] the fervice of the Lord, till a time of ficknefs or old age, whilft we conclude fo much more may be erjoyed from forbidden pleafures at prefent. than we fhall receive from obedience. This is, in fad, the grand prejudice againft religion in the hearts of the young and lively, the profperous and noble. A prejudice in- furmountable, fo long as religion is reprefent- ed to them, principally as precept on G o d's part, and obedience on ours — promifing no higher joy to us bere^ than felf-applaufe for having done well, and hope on that ground, fuch as it is, of being finally happy in hea- ven. For what in their eyes who pant for prefent joy, is all this, compared with brilliant affemblies, and fenfual delights, or the great privileges of wealth, power, and titles ? Do not thefe things notorioufly captivate men of all ranks and ages, till they find in religion an immediate fpring of better gratification ? But this cannot be confcioufnefs of our own vir> tues, bccaufe in the bell, their virtues bear no prcpo tion to their faults, as all know who are not blinded with pride. Neither can it be in the expe6lation of happinefs beyond the gravL% becaufe our fears will be llronger than our hopes, till we are filled wirh peace ancj joy [ I, ] joy, as the primitive chriflians were, in he- lieving. Some objedt therefore, moft excellent, and to an high degree at prefent beneficial, is needful •, the pofTefTion of which will at once extinguifli all eager defire of forbidden joys, by affording better itfelf. Exadtly fuch an Gbje6l is the Lord — not con fide red as a law- giver, but as a friend and father — as empty- ing himfelf of his original glory, and becom- ing poor, that we through his poverty might be made rich for ever ^ dying for us on the crofs, and now reigning omnipotent on his eternal throne, giving to his faithful people afTurance of perfedt happinefs with himfelf in heaven. — Here is enough to make us exult. —- - Beauty in the objedl furpaffing all the eye ever faw — benefits flowing from it in never- ceafmg flreams, above all the ear ever her.rd — and delight in the increafmg knowledge of both, beyond all the heart of man can con- <:eive. As fuch an objedl, the Redeemer propofed himfelf: and his apoftles afterwards in this light fet forth his glory. Witnefs his own de- claration to one of the vileft of women, which had [ 12 ] hsid inrcfintly fuch an effect upon her, that Ihe commended him to the v/hole city, after fhe had believed in him herfelf. " Jesus faid " unto her. He that drinketh of the water '^ that I fhall give him, fhall never thirft -, '' but the water which I fhall give him, Ihall " be in him a well of water, fp ringing up in- " to everlafiing life," John iv. 14. On ano- ther occafion, when the Jews were going to ftone him, enraged at his making himfelf equal with God, behold, he aflerts with a double afleveration, the prefent and eternal benefits infeparable from true faith in his name. " Ve^ " rily, verily I fay unto you, he that heareth '' my w?)rd, and believeth on him that fent " me, hath everlafling life, and Jhall not come " into condeimmtron^ but is pafied from death *' to life,'' John v. 24. Paul^ Peter znd Jobn repeatedly afiert the redemption of the people of God to be thus perfed. To the chriftian^ at Corinth the great apoflle writes, and tells them, " Al\ things are yours, whether the " world, or life, or death, things prefent, or *' things to come, all is yours, and ye are " Christ's, and Christ is God's," i Cor. iii. 32. St Peter, teaching the very fame dodrine, rcprefents the new birth, as infal- libly [ 13 ] libly connetfled with everlafting falvatio'n, I Peter i. And St John affirms it when he fays, " Behold, now are we the fons of God'^ *' and it does not yet appear what we fliall be^ " but we know that when He fliall appear, we *' fhall be like him, for we Ihall fee him as " he is," I John iii. Such a cowpleat redemption of finful crea- tures, is a v/ork in mercy and in grandeur worthy of God — a gift engaging the heart, from gratitude and admiration, to rejoice in paying obedience to him — a gift enabling every polTefTor of it, to challenge the whole world to produce an equal good — fo far from leaving its podefTor to envy the forbidden pleafures of the licentious, that it conilrains him to wiih for their prefent happinefs — that it might pleafe God, they fnould become par- takers of the nobler delight, which fprings up in his own heart, from the knowledge of re- demption. It is evidently then a miftake, of dangerous confequence, to fuppofe that rules for moral practice, or the revelation of a future ftate of rewards and punifliments, conftitute the prin- cipal excellency of the gofpei — becaufe the obferv- [ 14 ] obfervance of thefe rules, which is to be re- warded, cannot be accomplifhed without fome previous manifeftation of the love of God, great enough to allure and captivate : for men muft be won by love, not by terror. But commands to facrifice our dearefl lufts, to hate our own lives, and forfake all, under the hea- vieft penalties, do not make us love the fove- reign power, which didlates in this manner, And to tell us we are only in a ftate of pro- bation, where all depends upon ourfelves, has no tendency to infpire unreferved confidence in the Lord our God; or to make us wor- Ihip him with alacrity, fmg of him, and praife his name. This can be produced only by the difcovery of his abundant mercy, and the unfearchable riches of his grace towards us in bur firft and natural ftate, which makes our redemption ever appear marvellous in oui: eyes. " We love him, becaufe he firft loved " us, and fent his own Son to be the propitia- " tion for our fins." This is the chriftian's vaft obligation to gratitude — this is the cord which binds his heart in devotednels to his G O D. CHAP. C 15 3 C H A P. IV. Christ the grand fubjeB of all prophecy. nPHE fcripturcs above quoted affirm, that the eternal redemption of the people of God, was obtained by the life and death of Christ — He purchafed the church with his own blood. So that the heavenly inheritance is as fure to be enjoyed in due time, by every one of his members, as if they were already enthroned in glory. Yet the way leading to this final confummation of all the defigns of God's love towards thjsm, is every ftep thro* an enemy's country, who are always attacking us — whom we mufl refill and conquer, or perilh. Left, therefore, the power, number, and fubtilty of our foes, rendered more drendful by the advantage which they too often gain, fhould make the chriftian armies defpair, Zacharias^ after celebrating the Redemption of the church, immediately difplays the al- mighty power, ever exerted in their defence. " And [ i6 ] — ** And has raifed up an horn of falvatiorf " for us, in the houfe of his fervant David." The horn of an animal, is its weapon for defence and vengeance — its ornament eikI beauty too. It is ufed therefore in the pro- phetic ftile, to denote the power of the ilrong- eft Empires. — In the fame fenfe we are to underftand it here. By this image the ex- ceeding greatnefs of the Redeemer's ftrengthj and the never-ceafmg exertion of it in behalf of his church, are fignified. This horn of falvatioh, being the fole pre- fervation df the faints in Christ, mufl cer- tainly be the glory of the Bible — muft ap- pear to the eye of every intelligent reader, the gran deft part of the whole, and be exalted from firft to laft in that blefled volume. Zacharias affirms it is fo; — for when God " raifed up an horn of falvation, iii the houfe " of his fervant David, " of whofe feed Christ came according to the fleih, this event was in confequence of frequent predidlions ;. ' — " As he fpake by the mouth of his holy '* prophets, which have been fmce the world « began." What t '7 ] What an honor is here put upon theiewit- hefTes ? they were men of diftinguifhed fanc- tity in the judgment of their God. They^ publifhed not the product of their own inven- tion, or private judgment, but the didlates of Jehovah, to giye u& the trueft conceptions of his counfels, which we are capable of at- taining in our prefent ftate. " For the pfo- " phecy came not in old time, by the ^Yill.of *' man, but holy men of God Ipake as they *' were moved by the holy Ghofl," 2 Peter i. 21. Thefe prophets, who fucceeded each other in a long feries of more than two thoufand years, fpoke with one mouth. They delivered' an uniform teftimony coricerriing the' fame grand Perfonage ; gradually unfolding his glories, till he appeared himfelf on earth, the living original portrayed in the prophetic books. For the bufmefs of the prophets, was not only to mark with authority, as meflengers from the Lord of hofts, the path of obedience and fafety, of rebellion and ruin — not only to comfort with divine promifes the afflided church, and in the name of the L o r d de- C nounce f '8 1' rioutice thrcatnings upon the wicked ; anotKcrr moft important matter was in their commiflion^ — ^" for the teftimony of Jesus is the fpirit **' of prophecy," Rc'V; xix. jo. They- were infpired to delineate btm^ that upon his ap- pearance, all that underftood their writings, might cry out with ^^ Baptill — "Behold ** the Lamb of Go d,^ which taketh^ away the ** fm of the world !"— might welcome his ad- vent with the joyful acknowledgment* — *' Lo X ** this is our God y we have waited^ for hinv ** and he will fave us :• — this- is the Lord (of *' whom Mofes 2ind. alLthe prophets fpal^e) we ^^' , have waited for him -,, w© will be glad and •* rejoice in his falvatioa! "—-That. all ages of the world might find in them a. demonflration^ diat Jesus was the promifed MelTiah; and* adore the exa6t aceomplifhment of every pre- didion in tlie ancient Oracles concerning him. A feries of prophecy refpefting the perfon.' of our Saviour, from the f^ll of Jdam to the time of Malachi's deceafe, is at once a full. proof of his infinite glory, and the certain; infpiratlon of the Bible. Let us take a fhprt/ furvey of it, Dimme- [ 19 ] Immediately after that one offence, which Was the ruin of us all, God was pleafed, be- fore the gates of paradife were Ihut upon our guilty parents, to promife with his own mouth, in mitigation of their diftrefs, that " the feed " of the woman (Christ) Ihould bruife the " ferpent's head." At the diflance of a few centuries Enochs blefied with a vifion of his glory, prophefied, faying — " Behold the " Lord cometh with ten thoufand of his' " faints to execute judgment." To Abraham^ Jehovah defcribes him as an infinite bene- fadtor, " in whom all the nations of the earth " Ihould be blefTed." Jacob calls him by the name of Shiloh, the peacemaker, " to whom ihould be the gathering of the nations." Fa- voured with thefe notices of falvation, Ifrael abode in Egypt^ till Mofes^ fent to deliver them, eftablifhed, from God's own mouth, a fyilem of religious rites, defigned to teach them the work and offices of the Meffiah — - for the holy Ghoft exprefsly calls the Levitical fervice, a figure for the time then prefent, Heb. ix. 9. to ferve unto the example and fhadow of hea- venly things. It was given to lead our views forward to Him who was to come in the flefh, the great c 2 high- L ^ J HigK-prieft of his church, and the Saviour ^of" it to the uttermoft. And to keep alive the- fpirit of the whole Levitical fervice, with its. true intent, holy prophets w^ere from time to- time infpiiiedrr to defcrihe the grand circum- ftances appropriated to diftinguifh Christ. His miraculous conception by the blelTed vir- gin — ■• the time and place of his birth — the miracles :he Ihould perform — the receptions of his do^lrine — the treatment of his divine per- fon — the circumftances of his death, and the glory which fhould follow from It, both to himfelf and his church, are all recorded with amazing exadlnefs. So fully did the goodly fellowfhip of the prophets fpeak on thefe things, that when the apoftles were {em to preach Christ, and convert the world^ their fole qualification for the arduous work, in point of knowledge, was to underfland what? w^as fpoken concerning Christ, m Mofes^ the- Ffalms, and the PropIiet5. • This fcripture doctrine: expofes feveral. miftakes in religion. The New Teflament, many tell us, is all that ChrilHans need to ftudy — or at leafb ought to regard much ?^^r^.than the old.. For what reafon ^ I 21 1? 'reafon ? Are they not fo joined together by i divine authority, that he who doth not with equal: reverence receive both, can receive nei- ther as the oracles of God ? Are they not both the dictates of Jehovah — " profitable " for reproof, for corredion, for inftrudtion in *' righteoufnefs P" The NP€L iii. 2. Is any preference TO the New, above the Old ^eftament, given in thefe jpa^ffages ? No, it is a crafty device in thofe who amdermrne the Oradles of G o d, to degrade, "One part of them, under pretence of greater reverence for the other, in order that they may reduce into a verydiTiall conf» ;pafs what is allowed to be Atteftimony abfo- iutely decifive — a:hat \{o f^fe do6h'ine may the more eafily dfcapeaindifcoversd. A de- vice, which of iate -years "^has proceeded to Juch adength, that we are now told, the Epif- tles are not .to be regarded, asof.equal autho- j-ity with the four Golpds ; any more than the Old Teftament to be [put i^pon a^level with ^he New. In plain Englifh, the Gofpels only ^re given by inilpkation of ^God. — Thoie ^who are pra^hifed i^on tto believe thjs, wiU .find much lefs difficulty in getting rid of the Gofpels tocL, at a convenient time, than in proviRg one imall part of Ibripriire is the re- velation of God — the far greater, only the private opinion of fallible men. Hold faft, therefore, the fait'h once deliver- :ed to the-faints, that **^^// fcripture is given by infpi ration of God." Contend earneftly from c *iL lo.ve t 24 ] love to his name, your fellow-creatures, and the truth, that "God fpake by the mouth of *' his holy prophets fmce the world began"-— ?• that it is at our perilto defpife thofe writings, or fancy their ufe to the church in any degree fuperfeded by the publication of the new Icriptures. CHAP. V. On the mijiake in preaching morals principally, 'T^ H E do6lrine before us, expofes the mif- take of fubftituting ledures on morality snd virtue, inftead of difcourfes on the horn of falvtttlon. For though morality and virtue are truly venerable, and 'of abfolute necefTity, yef when inculcated without reference to Christ, as their root, fupport,^nd fole caiife of acceptance with God, they deceive arid in- jure extremely — becaufe in this way we' are led to conceive ourfelves virtuous,without thofe deplorable defedls and pollutions, which in fad: are chargeable on the beft. We are led to [ 25 ] to imagine human excellence fufficient — the fiire and only pafTport to heaven. And this delufion mufl prejudice us bitterly againll fe- veral capital parts of fcripture, which pour contempt upon all expedlations of divine fa- vour, founded on our own obedience. — Hence we Ihall deny, or wreft thofe divine fayings, in which Christ takes upon himfelf the whole glory of faving the children of men. And after we are infatuated with the idea of our own excellent virtue, one article of the Chrif- tian creed will grow odious, then another — till we fhall conclude in the end, that it is much more rational to be infidels, than Chrif- tians. For the felf-made idol of deifts, is a pleafmg obje6b to a proud, corrupt mind — allows of human merit and boafting — but the God of the Bible requires us to approach him with fhame and confufion of face for our defilement, and offences. An unguarded recommendation of the ex- cellency of moral virtue, to the negle(5l of the power and grace of Christ, has contributed to bring on the prefent increafe of Deifm, and revolt from the gofpel, much more than all the formal affaults of its avowed enemies. And Deifm is often defenlled ' upon this very principle. [ 26 ] principle, that the ftrefs laid upon articles of faith in the Bible, proves a public mifchiefj by drawing off mens attention from perfonal virtue, and teaching low, difparaging ideas of its worth. Thus a zeal for morality and vir- tue, which are of indifpenfible neceflity, may be, and very often is fo mifguided, as to prove fatal to the foul. For whether men will hear, or fpurn it from them as an impolition, Christ is ** the way, the truth, and the life — no man *' Cometh to the Father but by him,'* J of thefe queftions the Ora- cles of God reply — Satan did it all:— Who, for thus praftifmg upon the children of men, to their eternal ruin, is branded with the names of tempter, deceiver, liar, accufer, and murderer, and charged with " going about *' like a roaring lion, feeking whom he may " devour." Though thefe deteftable name$ and qualities belong to him, he is neverthelefs " the prince and god of this world, working " in the children of difobedience, to do the ^' lulls of hini their father •," who, for this rea- fon, are called " children of the wicked one,'* and doomed to fuffer for their fms in that world of woe, *' prepared for the devil and his an- "f gels." ■ ^ Thus full is the account in holy writ, not only of his exiftence, but his empire oyer us, his ^ Z?e Solis^ in . his hiftory of the conqueft of Mexico, tells us, that the'hdians facrificed in tliat city every year, twenty thoufand lives to their accurfed idol. C ^1 ] his aftivity, and too fuccefsful malice in corn- pleating the mifery of man. As an accufer, and adverfary, he impeaches the people of God of high crimes againll the law, urging from thence the necefTity of their condemnation, as rebels with himielf. To invalidate this claim, Christ expired, " blot- " ting out the hand-writing of ordinances, ^' which was againft us, which was contrary " to us, and took it out of the way, nailing " it to his crofs — By this very adt fpoiling ^' principalities and powers of their grand " plea againft his people, and making a fliew ** of them openly ^ (as thus defeated in their ^* malicious accufation, ) triumphing over them " in it," Col. ii. 14, 15. The prophet's vifion beautifully exempli- fies this interefting truth — " He Ihewed me, " faith Zechariah^ Jojhua the high prieft, ftand- " ing before the angel of the Lord (/. e. *' Christ) and Satan ftanding (as the ac- " cufer in Jewiih courts of judicature was *' wont to do) at his right hand. And the *' Lord faid unto Satan, The Lord rebuke ^' thee, O Satan, even the Lord who hath ^* chofen Jertifakm^ rebuke thee : Is not this • " a [ 58 ] *•* a brand plucked out of the fire ? Now " Jojhua was clothed with filthy garments, " and flood before the angel, as a perfon ac- *' cufed and charged with fin — And he (the *' Lord) anfwered and fpake unto thofe who " flood before him, Take away the filthy gar- '^ ments from him — and unto him he faid, " Behold, I have caufed thine iniquity to " pafs from thee, and I will clothe thee with " change of raiment," Zech, iii. i — 4. What is reprefented fo forcibly in this vi- fion, as the way of delivering Jojhua the high priefl from Satan's malicious arraignment, is exprefsly declared to be the way, in which all the ranfomed of the Lord are faved. Their adverfary, the acctifer of the brethren, follows them, as it v/ere, into the court of judgment, where, to his everlafling confufion, he hears this challenge proclaimed in their be- half — '' Who fhail lay any thing to the charge " of G o d's eledl ? to profecute them at his " bar, as guilty? It is God that juilifieth, '' who is he that condemneth ? It is Christ " that died, yea rather, that is rifen again, *' who is even at the right hand of God, who *' alfb maketh intercelTion for us," Rom. viii. z?>'> 34. But [ 59 ] But Satan feeks our deflru6tion, not only by impeaching us of high crimes againft the law, and honor, and majefty of God, but by various fubtle temptations, pradlfing upon us to this moment, as he did at firft upon our original parents. Trace the wiles by which he prevailed over them. Did he not beguile Eve to imagine, that God would not avenge their impious offence, and that death fhould not follow upon difobedience ? " Ye ihall *' not die," faid the ferpent. By fuggeftions of the fame blafphemous kind, he ftiil leads finners captive at his will. How often does he deceive men to imagine, fin is not the curfed, deteflable thing, which the word of God conllantly affirms it to be ? that our Maker will never punifh the indulgence of our natural paflions, to which we are fo ftrongly excited by that very fituation in which he hath placed us ? that the gate of heaven is not fo flrait, nor the way fo narrow, tliat only a few, out of many, Ihould find it ? that all will not be loft, who die condemned by the verdid of the Bible ? Entertain more ho- norable notions of God, be more kind and liberal in your fentiments — be affured all will be happy — the univerfal parent has taken efi'edual care, that vice fliall ever find ics own r 60 ] own fufficient punifhment here— no need can there be for the fhocking idea of damnation . — It is but the pillar of prieftcraft. By this foothing temptation — this Syren fong — licentious ears grow quite ravifhed v and flattered, like Eve^ with the infidious pro- mife of fecurity, " Eat, and thou fhalt not die :" they give the reins to their lufls, rebel, and in their rebellion perifh. From this fnare, the Lord, the horn of falvation, delivers his people, by giving them firmly to believe the words he has fpoken unto them. True faith at once pofTefles their minds with juft, indelible conceptions of the evil of fm, the efientiul holinefs of God, and his avenging juftice. Through this convic- tion, not the effedl of education, or cuftomar/ afTent to the truth, but of divine teachmg, they baiie thefe fuggeftions of Satan, as Christ himfelf repelled his affaults, with — " Thus it is zvriiUn.'' By this means alfo, all the wild dreams about infirmities, tempta- tions, ^c. as if they would indemnify us tho' we commit iniquity, vanifii away. Sin is known to be the poifon of the foul. Confe- quently a principle of felf-prefervation excites us C 6i ] US to feek deliverance from it — to take alarm at its approach, and feel painful apprehen- fions when we have been overcome by fome furprize, or violent aflault. — After much ex- perience of this kind, the underflanding is more enlightened, G o d is more known, the nature and qualities of fm clearly difcovered, and its tyranny becomes hateful to the foul. Where the cafe is not thus (fuch terrors being unnecefTary with refpedb to many) — where the heart, like Lydia's^ is fweetly opened to receive divine counfel, and jufl ideas of the love of God and Christ take place from the firft awakenings — ftill believers in him are prefervedno lefs fecurelyfrom the wiles of Satan, than if the fliarpefl: pangs, for fear of periihing, had wrung the heart. Both thofe who have fuffered much terror, and thofe who have felt none, are equally perfuaded, that '* the wages of fm is death" — every pro- hibition againfl it a tender mercy — its fer- vice bafe, like the life of thieves and ruffians; and obedience to God in all things infinitely defirable. Though this knowledge does not preferve his.people from ever offending at all, yet it keeps [ 62 ] keeps them from ever being at peace with fin. They groan under its firfl motions in the heart, and complain againfl themfelves for what others account no evil — it is the vexation of their lives that they are no more holy. In this manner the fubtilty of Satan, as a tempter, liar, feducer and murderer, is de- feated — ; and the faithful are faved out of his hands. The other grand artifice by which the old ferpent at firft ere6led, and ftili upholds his empire, is by offering delicious flattery to our pride. " Ye fhall be as Gods, knowing good '' and evil," dazzled Eve^ The towering thought of independence, an amazing exalta- tion, even above her high condition, caught her in Satan's fnare. What is tantamount to this he infmuates to her pofterity — You have powers within yourfelf, fufficient to acquire wifdom, to pradife virtue, and to attain happinefs. — By induflry in cultivating your natural faculties, moderating your paflions, by felf- command and felf- improvement, your miind lliall brighten incefiantly with new [ 63 3 new charms *, and you fhall be confcious they are all your own acquifition. Though indeed you muft ftand indebted to another for your creation, you fhall be beholden to your- felf alone for moral excellency, and reditude of condu6b, which is the whole of man. Away then with the fupplicating knee, the atonement, and Interceflbr for tranfgreflbrs — Away with the aids of grace, and the dictates of revelation. What are thefe but engines^ ufed by knaves to maintain themfelves in af- fluence and authority. Be aiTured, where myf- $ery begins, religion ends. Such artful fuggeflions of man's native dignity, the powers of reafon, and our own fufficiency to perform our duty, naturally cap- tivate all, who were before fmitten with admi- ration of their own underflanding, good life, and good heart. And thefe high thoughts which exalt themfelves againft the knowledge of God, and create implacable hatred of his truth, are afcribed upon the bed warrant to Satanic influence. " For if our gofpel be " hid, • See Mr Huine's Moral Effays, or any of the Soci- nian writers — who abound with this felf-fufficient lon- [ 64 ] " hid, it is hid to them that are lofl ^ in whom *' the God of this world, hath blinded the *' minds of them that believe not, left the " light of the glorious gofpel ihould fhine *' unto them," 2 Cor, iv. But this fnare, fo fure to catch the vain and arrogant, cannot take the people of God V— becaufe their own experience, is a living proof, ftronger than a thoufand arguments, of the falfhood of fuch high thoughts. They feel inconftancy,weaknefs, ignorance, folly, de- filement, and corruptions, notwithftanding their unfeigned defires, their fervent prayers, their w^atchfulnefs, felf-denial, and labor to become what they well know they ought to be. Light makes manifeft. Wherefore the greater their progrefs is in copying the perfedl exam- ple fet before them, the quicker difcernment and fen f] bill ty they pofTefs of their own mani- fold deficiencies — Of confequence, the nearer they approach to heaven, the deeper is the conviction, v/hich they feel, that it is wholly owing to the free grace of God, the infpira- tion of his Spirit, th^ facrifice of his Son, his evcrlafting love, intercefilon, and immutable promifes, that they have not already perifhed, and [ 65 ,] and fliall not be condemned with the un- believing world* Hence whatever fervices the Lord's people perform, whatever excellent qualities adorn them, they abhor^ as facrilegious, the firft rifmgs of felf- complacency. They watch with godly jealoufy^ againft their native pro- penfity to be great and good in their own eyes ; and thus refilling the devil, in his ca- pital artifice, they are faved out of his hands. After this deliverance, it feems good unto their heavenly Father, that many of the heirs of glory fhould Hill feel the fxcry darts of Satan, and be called to terrible confli6ls with this invifible foe. He is permitted forci- bly to fuggcft the moil horrid thoughts, de- ceiving thofe who are afiaulted with them, to regard them as the offspring of their own minds. In the clofet, and at church, when they would afcribe unto God the honor due to his moft holy name, they are often vio- lently tempted to believe there is no God, or to fufped his word is fallhood, or to arraign his attributes. Yet thefe hideous fuggeflions, from the pain they caufe, fhew plainly from whence they come. They are like the charges F of [ M ] of a perjured villain againft the innocent^ which prove nothing but the malice, and daring impudence of their accufer. , Was not the heart delivered from Satan's dominion, tliere would be no painful feelings, no fighs and tears on this account. His chil- dren can hear Gpp's name blafphemed, his attributes arraigned, his being queftioned, and be merry in the midll of it all; if they do not join t-hemfelyes in affaulting the eter- nal throne. Wait, therefore, thou afflided and to fled with temped, on account of thefe blafphemous fuggeflions. They are permit- ted, like other tem.ptations, to prove thy im- potence to withftand Satdn in thy own might, to exercife thy faith and try thy patience. In due time thy enemy iball depart from thee, as he did from the great Captain of thy falvation, who was in this very matter tempt- ed, as thou art, and therefore well -knows how to fympathize with thee, and to fuccour thee. Be of good cheer — though this trfal be grievous indeed, little danger is to be ap- prehended from this quarter, in comparifon of v/hat we ftand expofed to from fenfual appetites, from love of money, praife, and power. CHAP. [ ^7 ] CHAP. XL Oft the mijiake of fuppojing hetiven will be open to all men ^ --- and of fome native power in men to fave themjehes, nr HIS account from fcripture, of the cruel artifices of Satan, proves two dangerous miftakes, often vehemently propagated, under the notion of much more rational religion than ancieht Chriilianity, and with high preten- fions indeed of being libtral^ in oppofitioh to it. Many of thefe liberal gentlemen affirm, that heaven is open to all men. Others, who have not yet got quite fo far, teach, that v/ith- out the blood of CnRfsf, and the Spirit of grace, men can redeem themXelves by their own repentance, after they have been Very wicked •, — ■ and when they have not, may reft alTured of falvation from the mercy of God, by making therhfelves, through their own moral charadler, the objedls of his delight. Yet the firft of thefe opinions is as old as the fall, and has ever been a main pillar of Sa- F 2 tan's ( 68 ) tan'^s empire. Stronger poiTefljon in oiar minds^ than it naturally gives him, he cannot defire — becatiie when once we are fo dekided as to believe heaven is open to all men, the difference between good and evil inftantly be- comes too dim to be feen by natural men in an hour of temptation, or at leaft too little interefting. Why fhould they faerifice a fa- vorite pafTion, lofe, or fuffer for confcience fake, they will fay, when they may indulge, and be fafe ? Need I produce any other proof, that the notion of a mercy in God, which difpenfes with faith and hclinefs, is a device of Satan's,, his enemy,, and oura I Be- ware therefore of all pleaders for the impu- nity of the difobedient, or their falvation who die in their fms. Sooner efteem thofe friends to Ibciety, who would abolifh the penalties of the law, the prifons of juilice, and the fword of the magiflrate •, than thofe v/ho fay, or infmuate, there is not in God an everlafting antipathy to all evil, and an unchangeabler purpofe to turn all the wicked into hell. Did only fallible teachers aflert the avenging juf- tice of the fupreme governor of the world, this mi flake w^ould not be fo flagrant. But ponder and weigh the truth. All thofe holy prophets,. i 6g ] prophets, by whofe mouth God fpake from die beginning of the world, who denounced his defolating judgments upon Babylon^ Tyre^ and Nineveh of old — upon the unbelieving Jews, their devoted city, country, and poftc- rity, foretelling their prefent unexampled con- dition, fixteen hundred years before the event: ' — Thefe men of God, all of them warn the difobedient of approaching vengeance, if they will go on ftill in their wickednefs. — The moll companionate Jesus utters that folemn exhortation, *' Enter ye in at the ftrait gate ; *' for wide is the gate, and broad is the way ** that leadeth to deflru^lion, and many there " be who go in thereat. " — He immediately adds — ^' Beware of falfe prophets (or tcach- *' ers) who come to you in Iheeps cloathing," meek, mild and gentle, teaching no fuch fhocking dodlrine, as that few will be faved, and many perifh ; — '" for inwardly they are ^^ ravening wolves," greedily bent on ferving their own bellies : — '^ Ye fhall know them by « their fruits." — Christ's apoftles after him declare, that " there is a refurredion of the *' unjuft to damnation."-^ All thefe witnefles agree in affirming the perdition off the un- godly, in words fo very plain, that no ferious F ^ Chfiftian [• 70 ] Chriflian ever queftioned thgir n^capij^g pq- nifhment infupportable When thefe things are ib, what a fatal miftake mufl it be to de- pend upon a mere notion, a wtjh of your pwp,^ a wifh, the vile offspring of infidelity an4 love of fin ; in contradidion to fuch abound- ing evidence, and infallible tellimonies of the wrath of God revealed from ji^aven againfl: all workers of iniquity ? Be afTured, the fcrip^ ture can no more be broken, than God himr l^lf can ceafe to reign. All the evil, as well a5 ,aU the good,, which is therein foretpld^ muft be accpmpliihed upon its refpeclive objpdb. But lliould unbelieving, impenitent men efcape tlieir threatened doom, dying in that cha- ra6ter,. the fcripture would be proved, falfe, no lefs, than if after all the promifes of hi« incantation, the horn of falvation had never been raifed up; ---for that mofl glorious event is not more plainly foretold, than the perdi- tion of the ungodly world. Away then with the cruel foothing errqif, that the' mercy of God can fave us without faith in Christ, and without holinefs. Thpfe alone are, or can be bleffed, whom the mouth of the holy prophets, apoftles, and C h r i s t hiiTifelf, pronounces blefTed. Never, therefore, in C 71 ] in wifdom and prudcpce ought we to con- clude ourfelves fafe, uli ^^^^> tedimony is full and clear, that there is now no condemnation againll us. The odier fatal miftake, thatnaen can re- deem themfelves by repentance, acquire vir- tue by their own native power^ and gain a blifsful immortality in contempt of the atone- ment, and the Spirit of Christ, is a chief pillar alfo of Satan's throve •, — becaufe fuch notion^ make men feem independent of God. ^or though it, be humUy granted, that they idid not create themfelves, yet if they want, aftey they are created, no more the help cTf God to pra6lice virtue,' than the finffhed ve5- fe| wants the lliipwright's 'aid to ^ fall; how cap they be more felf-lufficient? And if afteV finning againft the majefty of God, "his mercy, like a pardon fi'orn earthiy fovereigns, withoitt any atonement, will admit us into heaven, how trifling miift odf^ ofttfnces feem, fince it is enough to be forry for them, and repeat them no m6re ? What will not at all Hitisfy for' a Capital mifdemeanor, in any nation under hea- ven, and was itpropofed as fufficient, would be rejefted with iiflfein, is yet, upon this fclf- exalting fclieme, ail that God requites VKen ' F 4 ^ ' " his [ n ] his law is broken, and his honor trampled tmr-" der foot. It is a moft alarming queftion — " If " any man fin againft another, the judge Ihall " judge him •, but if a man fm againft the ^^ Lord, who fhall intreat for him?" But upon this fcheme we may reply, no body need intreat at all : — It is enough the fmner con- demns himfelf, and for the time to come v/ilj do better. Prefumption is the child of felf- fufficiency ; — wherefore, if we can repent when we will, and by repentance redeem ourfelves, and put off beloved lufts when we pleafe — ^ if. all this is in our pov/er, and not in the will God, whether he will give us his grace to re- pent, believe and be faved ; — if this be true, w^-may reafonably prefume, that let our con- dition be ever {o bad, all things neceffary for our fafety, may be done juft as fuits pur hu- -mor. Thus fhall we be led on to imagine, a more convenient time will come, when we fhall live that good life, which without the Spirit of Go D, and without Ch r i s t, Jfhall prove our fure paflport to heaven, till death feizes us in our fins. Stand therefore ever upon your guard againft all thofe arrogant de- jceivers, who fpeak great fwelling words of the power of man to redeem himlelf, to per- form duty, or gain heaven, independent of C H R I s T 's r[ 73 ] G H'R I s t's facrifice, and the influence of the Spirit. This is no more than Satan's old art- ful addrefs from the beginning (" ye fhall be ^' as gods") though now vamped up anew, and publifhed under the name of rational, liberal religion. It is an infernal device to hide our great weaknefs and guilt •>—.- mak- ing us of courfe defpife the heaven-appointed remedy tofavefrom both, even whilft we pro-f fefs fome fort of faith in the fcripture, C H A P. XIL Christ the deliverer of his church from the men of this world. (/A Third enemy, from whom the Lord, jt^ the horn of falvation, delivers his peo- ple, is the world — the v/orld of unreafonable and wicked men, who have not faith. Per- fons of this charader, making up the vafl majority, in every place, age, and condition of life, are called on this account, as they call themlclves with an air of importance — the voarlL fheir frietn^JJoip^ we are taught, " is '^ enmity r 74 I <* enmity againft God; and whofoever will «^ be a friend of the world, is the enemy of ** God," James iv. 4. So irreconciieable is the oppofition between them. Yet who can bear to be fingular ? or forbear to imitate the multitude ? Who can fubdue the love of praife^ or the more violent fear of fhame \ Who dare oppofe the chiefs of the earth ? Does not grandeur, power, wealth, or reputed wifdom, keep all in awe around them ? Who dare be more religious than the great, the rich, the wife, choofe rnen fliould be ? Add to this, that in general, men of the world are the very perfons we from infancy have been trained up to revere, in youth been glad to imitate, and afterwards owed them great deference, if we do not ftill remain, dependent upon their fa- vor. Confider the world in" this clofe connexion, and you will eafily perceive the ground of that fpirited queftion — " Who is he thatovercom- '' eth the world ?" Is k.tlie man of reafon and philofophy, who fcorns all vulgar preju- dices ? or the man whom weajth has rendered independent ; or nobility of birth taught to look down on others, as made orjiy to lerye his plcafure ? No — not one of thefe is de- livered C 75 ] livered from a daftardly fear of the faces of men* Not one of the4Ti is bold enough to perform his duty, in defiance of ridicule and contempt.—" Who is he that overcometh the^ *' world, but he that believeth th^t Jesus is <> the Chplist ? Whatfoever is born of Goe>,' ^' overcometh the world." Tliis vidory is derived from Christ's triumph, and from the performance of his promife. — " In the *' world ye fliall have tribulation ; but be of 'i*^good cheer, I have overcome the world." The way in which the Lord makes his people conquerors in this combat, is the fame m all ages and places. He convinces theni ^f the impious abfurdity of vduing the fa- vor of men, more than of God ; — of fearing momehtary Reproach ffom vile, fmful worms', and not fearing everlafting contempt from the Son of man, and all his holy angels. They are led alfo to look upon their beft friend, their Savic^ and their God, covered with fharhe and fpittle for their fakes -, and at that fight they feel hatred of all felnihnefs and cowaxdice, v^ich would otherwife prevail over f'heip. — ' Tphey are ta\:ight alfo to underftah4 the fpirit of ■t}ic world, — ^hat they will call themfelves Chriilians, yet plead cuftom and faihion againft the r 76 ] plain commands of C h r i s t, in whofe name they have no lively hope — in whofe crofs they fee no glory : whom they fear not to offend, nor delight to obey ; — -yet are very angry others fhould pay him more reiped than they do themfelves. This difcovery not only juftifies contention with the world, but demonftrates no man can be Christ's difciple, except he come out from them, and be feparate. Above all, the Lord gives his people his own peace, — a pleafing powerful proof of the ^ifdom of their condud, and its excellency. Covered with this armor of light, and en* riched with this invifible treafure, fneers from the profane, pity from the formal, abufe from the paffionate, and perfecution from the bru- tiih, are all endured by them with calmnefs, and faced with intrepidity, ^^ Thou fhak " hide them in the fecret of thy prefence >' from the pride of man : — Thou fhalt keep ^' them fecretly in a pavilion, from the llrife " of tongues," Pfalm xxxi. 20. This deliverance of the church from the .world, her enemy, expofes the mifiake that we may be good enough^ without giving offence by pur religior. It is impoffible j — for to be a Chriftian, [ 77 ] Chrlftian, is to have " the fame mind in you, «' which was in Christ Jesus." But to re- femble him is to become obnoxious ; — for who, under the power of natural pride, can bear to fee their favorite purfuits defpifed, their boalled virtues flighted, and all the ground of their hope towards God, regarded as a delufion ? — Yet this very treatment of its pleafures, virtues, and religion, the world muft receive from you, if you follow the ex- ample, or obey the commands of Christ. Though your mouth were never to be opened in reproof, or vindication of the triith, your condu6l fpeaks aloud : — of courfe, the nearer your conne6lion is with perfons conformed to the world (however good they may be deemed) the more provoking muft you prove to them from your principles and pradice. This will certainly be the effed of true faith — for the declaration is peremptory and univerfal^ — j4ll who will live godly in Chrift Jefus^ (Ijalt fuf- fer psrfecution^ 2 Tim. iii. iz. The fubftantial, unchangeable ground of this offence, is given at full length, with great force in the ancient book o^Wifdorn : — '* Let " us lie in wait for the righteous, becaufe he " is [ 78 ] " is not for our turn. He is clean contrary " to our doings. He upbraideth us with " offending the law, and objedieth, to our *' infamy, the tranfgreffings of olir educa^ *' tion„ He profefleth to have the knowledge ^' of God. He ismade to reprove out thoughts. *' He is Q-rievous unto us even to behold; for " his life is not like other men'Sj his ways " are of another fafliion. We are efteemed *' of him as counterfeits. He abftaineth from *' our ways, as from filthinefs. He pro- " nounceth the end of the jufl to be bleffed, " and maketh his boaft, that Go i) is his Pa- %fhtr,'' f^trd. Sol. n. 12. In this paiTage the reafons are ftrongly marked, why the Lord's people always are hated and defpifed •, — for the world charges them v/ith intolerable precifenefs of beha- vior, affccled Angularity, great uncharitable-- nefs in judging others, fpiritual pride, blaf- phemous prefumption in maintaining the knowledge of forgivenefs from God, with an oilentation of being his favorites. Renounce, therefore, the vain thought of being aChriftian in fpirit and in truths without giving offence to the world. Renounce a felhfh. C 79 ] felfifh, cowardly regard to chara6ler, which vt^ollld deceive you to fancy you may live in all fubjedion to God, yet efcape the cenfurt of the carelefs, and the hatred of the formaL Remember the fayings of the Lord are eter*- nal truths : — " Marvel not if the world hate " you •, it hated me, before it hated you.r — If *^ ye were of the world, the world would " love his own : — but becaufe you are not " of the world, but I have chofcn you out " of the world, therefore the world hateth .*' you." Is not this proof of your relation to Christ, infinitely better than all the efteem, applaufe, or preferment which can be gained by fuch moderation in religion, as will offend no one ? CHAP. XIII. On courting th% favor of the ivorhL nn HIS dodtrine of the deliverance pf the church by the horn of falvation, from her enemy, the world, proves the miflake of fancying our ufdfulnefs depends upon the efteem [ 80 5 efleem and favor of thofe around us. Above all things avoid the name of an enthufiaft, fay many grave perfons -^ and beware of giving offence, for this will ruin your chara61:er, and take away all your influence. To keep clear of real enthufiafm is highly neceffary, becaufe it leads to the greateft mifchiefs, by pleading private impulfes and revelations, to warrant pradtices, principles, or adlions, contrary to fcripture. It is itfelf a fpecies of infidelity, and often ends in avowed reje6lioh of the Bible. But the world having always an avef- iion to the power of godlinefs, will brand the faithful fervants of Christ, with this odious imputation. Neceifary zeal for his truth, in oppofition to damnable herefies, fober lingu=- larity and felf-denial, " without which, no *' man Ihall fee the Lord," is being righteous overmuch, and gives great offence. The glorious privileges alfo of the church, I mean the confolations of Christ, the comforts of lov^, and the fellowfhip 4|f the Holy Ghofl, are in the judgment of the world, rank en- thufiafm. Though thefe privileges are fpeci- fied in the grand charter of the church, have been conflantly implored in her public wor- (hip through air ages, and atteffed by the molt [ 8i ] moft venerable witnefles -, yet no reputation for learning, or wifdom, or ileadinefs of con- dud, can fecure men from the charge of En- thufiafm^ whenever they boldly aflert thefe great points* Muft necelTary zeal then for for the truth of God, fober Angularity, with the great pri- vileges of the Chriftian church, be difowned or neglected for fear of lofmg our charadler, or doing lefs good ? If fo, ufefulnefs depends no longer on real excellency, or the energy of grace, but on the good opinion which the world and Satan are pleafed to entertain of us. O fhameful deceit to impofe as it noto- torioufly does upon fo many grave people ! How is it, that the nature of things, fcrip- ture, and matter of fadl do not convince men, that they cannot ferve the immortal interefts of their fellow-creatures, till they are difgufl- ing to the world ? For who are the world, but a vaft multitude, encouraging each other to defpife Chriftian felf-denial and commu- nion with God, for the fake of pleafure, wealth and power ? Now what lefs than 4vowed abhorrence of fo bafe a conduct to- G wards [ 81 ] towards our Maker, can ever bring fuch per- fons to feel ? Habitual intercourfe with them in idlenefs and dilTipation, to prefervc a cha-. ra£ler ; or polite filcnce in their connpany, whilft they deride the power of godlinefs, or the do6lrines of fcripture, or talk every one vanity with^ His neighbour, liiuft: keep theni in countenance, and in ignorance tba tfut an open defence of the great things tevealed 16 US : an intimacy with perfons eminent for their godly zeal, adorned by a holy converfa-' tion, reproves the carelefs conformifls to the fafhion of the times. This is to adl like a^. good fcldier of Jesus Christ, .and prove iiV* the higheil degree a friend to man. And if fuch irreconcileableoppofition fubfifts between God and the world, that the latter is the enq-' my of the former, nothing lefs than tot^l op-" pofition to their ways, can ril^ke this mariifeft, and prove the means of refciiing fome from' perdition. In other words,- to do good to the" fouls of men, we mufl live fo c^onformably to the Chriftian rule, as to give offence to the world, and provoke them to abtife us in fome' meafurc. Hence die church of C h r i s t is addrelied in the following tender t^r'ms : " I be- i 83 ] *' I befeech you by the mercies' 6f' God,' *' that ye prefent your bodies a living facri- *^.ike, Jioly, acceptable unto God, which is' 'f y^ur realbnable fervice," Rom, xii. .YiCt moft reafbnable as this obJarifJi^is, the hojy Ghofl: well kne>y, how ppppQtie it muft be to the cuflom of every age. Tji^ apoille therefore immediately adds, " And be not « conformed to this world, but b^ ye'ttan^- *^' formed by the reviewing of your 'minds," Rom. ^ii. With thefe ftrong evidences, matter of fa(5t concurs to prove the grofs miftake of male-" ing compliances with the world, in order t9 do good in it. For who fliine brightefl for their extenfive ufefulnefs in enlarp-incr the kingdom of God, and adding to it m.any fouls ? Were they -prudent men, afraid of of- fending the rich, the grave, or learned ? No, they dr€w the fword, and threw away the fcab- bard. I'hey came forth to fhev/ iVien their tranfgreflions, without refped to perfons, or regard to confequences. From the death of the abhorred Nazarene, their ever-bleiTed Lord, to this hour, the moft diligent copiers of his example, have been moft offenfive j — fo fcan- G 2 daious. [■ 84 ] dalous, that many who believed them to be in the right, and wilhed to be perfonally ac- quainted with them, dared not. Though guilty of no evil pradice, nor tindlured with real enthufiafm, their heaven-born love for Christ, troubled the world, and galled them to revenge, in cruelly, disdainfully, and de- fpitefully fpeaking againft the righteous. Inllead of iludying then to gain the world's efteem, we are commanded to " take for an ex- '' ample of fuffering affliction, the prophets, " who have fpoken in the name of the Lord :" who, though accounted by fome knaves, by others fools, by more madmen, have brought thoufimds to glory, the eternal proofs of their inefbimable ufefulnefs. When will the prudent conformifls to the fafnion of the times, let us fee fuch fuccefs from their compliances ? When Ihall we be- hold them honored with the higheft honor men can receive, a company of immortal fouls, by them converted from the error of their ways ? No, to be ufeful either as Chriftians, or as Chriftian minilters, we muft copy the labor and zeal of thofe, whom the world could never endure. Give over then fearing any thing, [ 85 ] thing, but hypocrify before God, and cow- ardice in his caufe before men. Defire no- thing, but to live the h'fe of a Chriftian. Halt no more between God and the v/orld. If the fpirit of the world, pride, carelefs- nefs refpedting the foul, and riegleft of Christ, be not hateful to God, and deflruc- tive to men, the Gofpel (with reverence I fpeak it) is an impofition. Do you abhor that thought as blafphemy ? Abhor as much a fawning upon CnpasT from year to year in your clofet, calling Him there your Lord and God, and then coming out to con- fult the world, how far they will allow you to. obey his plain commands, without fayirp- you are a Method ift. Ceafe rather to profels any allegiance to C h r i s t, than treat Him, under profeflions of duty, with fuch contempt, «' I would," faith He to the church of Lac-^ dicea^ " thou wert hot or cold ; but becaufe " thou art lukewarm,, I will fpue thee out of " my mouth/' Q 3 CHAP. [ 86 ] CHAP. XIV. Christ the deliverer of his peopk frofii the love of the World. TJ Y the World, ' tlie infplred writers under* ftand, not only the ungodly pare ©/ it6 inhabitants, but fenlual pjeafures, honor, riches and power : Thefe, the beloved difci- ple calls, " the lull of the fielh, the luft of *' the eye, ajid the pride of' life." 'f o gain a I'arge proportion of what can gratify us in each, is naturally our ftrongeft defire, and the fource of endlefs contells amongil men. In- deed, till we are created anew in CHRrST Jesus, thefe things carry away our thqughts^ and captivate bur affedlions, as if they were cur chief good •, and in order to pofTefs them, yK^t throw ourfelves headlong into defirucSior), But when obje61:s infinitely better are brought before our viev/, money, flate, and fenfual inT dulgencies, lofe their bewitching charms, as toys v/hich ravifh children, become our con^ tempt in riper years. Thus by the difcovery and enjoyment of things more excellent, not by • [ "7 ] by ftoical difdain, or monkifli felf-dcnial,^ Chriilians overcome the world. The grace of God, by bringing falvation to the fonl, teaches them to deny worldly lufts. '* We *' all," (fays the apoftle, defcribing the faith of the church and its cfFe6t) " beholding as " in a glafs, the glory of the Lord, are ** changed into the fame image from glory " to glory, even as by the Spirit of the " Lord," iCcr. iii. From hence appears the dangerous miflake of fancying we belong to Christ, though worldly lufts ftill hold dominion over us. Yet how prone are we thus to deceive ourfelves ! We *' were once darknefs, many will fay, but " now are we light in the Lord." All preach- ing for a courfe of years was the fame to us, we received no benefit from it. But now we know the do6lrines of grace ; v/e delight to attend where they are difplayed, and indeed can bear no other divinity. Does not this fufficiently prove, that we are the people of God ? I anfwer, this is no proof the World is conquered, or our minds renewed. We may fay and do this, yet be greedy, like JudaSy of G 4 filthy [ 88 ] Jilthy lucre, and as hard-hearted to the cry of the poor — thirft after worldly honors, in- dulge childifh fondnefs for drefs and diver- fions, be in love with pomp, and even vex every one about us by our evil tempers. All this may be faid, and done, yet our de- [ light be only in fenfual pleafures, our hearts elevated by worldly fuccefles, or deprelTed by worldly fears alone, and we differ ir^ no- thing from fcoffers who walk after their own lulls, but violent zeal for certain articles of the Chriftian faith, which in corrupt minds do much harm. Do we then profefs faith, and mean not to impofe upon others, or deceiye ourfelves ? Our vi6lory over worldly lufts, mull be the indifputable proof, that we partake of re- .demption. The excellency of our religious principles mufl Hiine in our bufmefs and ftation. Our fpirit mud not only be above roguery or fraud, but above covetqufnefs alfo, andeagernefs to get gain. And if wealth and affluenc-e be our lot, we mud conquer the enchantments of earthly and fenfual gra- tifications. For without this fubftantial fruit of divine knowledge, zeal for dodlrines is but a burning fever, not the genial warmth which flows E 89 J r Eows from the love of God : — devotion is fiiperftition, not the worfhip of Him \r\ fpirit, and in truth. Wh^t fo much emboldens revilers of the dodlrines of grace ? Profeflbrs, whofe covet- oufnefs and treachery, marked with demure appearance and religious talk, evidently ren- \ der it unfafe to truft them. Who from ^ wicked imagination that the eledbion of grace Is their fanduary, and the righteoufnefs of Christ their robe of falvation, conclude that deadly thing. Sin, can do no hurt to their fouls. Did not the fcripture affirm there ;nufl be fuch offences, and were there not many whofe Chriftian life and doctrine per^ fedly accord, wt fhould be almoft aiham.ed of the Gofpei itfeif, from the fcandalous fel< fiflmefs of numbers who profcfs it. And though the only lawful conclufion from fuch melancholy infliacces is, that " If any man f fay I know Him, and keep not liis com- *' mandments, he is a liar, and the truth is " not in him ;" yet thefe falfe profelTors will be loudly urged by the enemies of the trutli, ^q make it odious. Oye I 90 1 ' O ye felf-deceived profeflbrs, enflaved by worldly lufts, hear this, and tremble, and turn from your evil ways. — ^Ye are anfwerable for all thefe fad cenfequences before God — an- fwerable for ilrengthening their hands who revile C h r i s.t -r- for aiding them to feduce others into their wicked errors — for fixing them in contempt of what God has revealed. And to imagirie you can be members of Christ, and fafe in Him^ whilfl your condud lays a flumbling-block in the way of the Gof- pel, is an infatuation one would not believe poffible, was it not often feen. The terrible doom awaiting thofe, who per* fid to the laft in fuch a miftake, is awfully denounced. " Wo unto the world, becaufe *' of offences, (at which they catch, arid plead ** to their own undoing;) for itmuft needs be " that offences come ; but wo to that man by " whom the offence cometh : it were better " for him that a millflone was hanged about ♦' his neck, arid he caft into the fea." CHAP. [ 9' ] CHAP. XV. » On the natural deprai^ify cf Man, A NOT HER- enemy into "\Vhofe hands ,7;, we are fallen^ is generally called in fcrip- ture, the Flejh : a word ufed to exprefs the debafed corrupt ftate of our nature, which in its adlings and tendency, is perfectly contrary to. the law and holy nature of God. And this is called ^^y^, becaufe a corrupt and fin- ful nature is what properly belongs to man- kind, to all fiejh^ as they are in themfelves. For man's nature, forfaken of divine and holy principles, of itfclf became exceedingly cor^ rupt, and utterly depraved. See what detef- table deeds ! See what infernal tempers are the works of the flefn ! " Adultery, fornication, uncleannefs, lafcivioufnefs, idolatry, witchr craft, hatred, variance, emulation, llrife, fe- dition, herefies, envy, murder, drunkennefs, rcvellings, and fuch like," Gal. v. 21. Every one of thefe wickednefles, if left to ourfelves in an hour of temptation, we are capable C 9* ] capable of committing. The charge of fuch total depravity of nature^ muft be denied and highly refentcd by creatures fo corrupt. We could not be fo vile, as God declares we are become by the fall, were we naturally dif- pofed to plead guilty to this charge. For pride, one great part of our difeafe, fo in- toxicates, that many who are a curfe to fo- cicty, by their evil example, are far from holding a mean opinion of their own good- nefs. Hence it ihould not furprize us to find the violent aflertors of man's native innocence, amongft the licentious in principles or prac- tice. In order to prove we arc in the hands of this enemy, a debafed, corrupt nature, I Ihall produce the concurrent teftimony of the word of God, with the confefTed condition of every man living, even of thofe who have diligently ufed all pofiible means to extirpate this cor- ruption. Clear and full, in proof of innate corrupr tion, are the words of Joh, It feemed hard to him, that he muft be fingled out, as it were, to fuffer iuch extremity of afflidion, though a fanner, fmce he v/as fo from his birth. He * \irges C 93 ] urges thei-efore his complaint in that affeding queflion, " Who can bring a clean thing," "out of an unclean? Not brie," Job xW. This aflertion is of more weight, becaufe Job' is not here comparing men with angels, but (imply fpeaking of his condition, as born of a woman, born to trouble, becaufe born in fin. This ancient teftimony Bavid^ himfelf an^ amazing inftance of the force of innate de- , pravity, confirms. For, to the confternation of all his pious fubjed:s, the joy of his pro- fane ones, and the ailoniiliment of all fucceed- ing ages, David commits adultery, und then murder, to conceal his great offence. Such enormous wickednefs done by one diftinguifiied for his knowledge and love of God, loudly calls upon the moft advanced Chriftians to take heed left they fall. When this backflider, (a moil conlpicuous monu- ment of the free grace of God) is recovered, he delineates, as an infpired penman, all the workings of a broken and contrite fpirit, in his penitential Pfalm. And here we are taught, that one reafon why he was fuffered to plunge into f^ich an abyfs of fin, was, that his faU might fl^nd on record, a demonftration of the [• 94 ]' the j uftice of Go E>*s; charge of mnate depra^ vity upo^^itji?: children qf merj. " Agaioft " Thee only have I finned, and done this *f ^vij ia thy fight, that thou mighteft h& '^ jiiftified in thy frying,, (or ^ this faying of '^ thine) Behpld, I was Ihapcp iia iniquity, ". ajad in fih' did my raodi^r -coi^ceive me/* Pfalm li. And if David was thus fliapen and conceived,' the whole humati race, naturally engendered, muft be {o too. - This pofitive jiffertion of the infpired fa- ther, Solomon his fon, affirms again in the ftrongcit manner poiTible, after reeoverijjg alio from the niofl Ihameful pradice of ido- latry for many years. ^' The 'heai"t of the fons of men is full of ** c^nl, and m.adnefs is in their heart whilfl: " they live, and after that they go ^o\Ya, ^ to the dtad^" Eccks, ix. ^. ' '' ' Obferve, Solomon does not' fav the beaj't of t-his or that finner, but of the whole offspring of Adam. He ufes the word ' alfo in the fm- gular number, becaufe " a=s face anfwers to " face in the water, fo do the hearts of the *•' children of men." This one heart of the whole human race -is full of evil. The word, here [ 9S ] here tranflated //^//, fignifies as full as a thing can hold, being ufed to exprds the flillnefs of an overflowing river, and of the wind when it blows a hurricane. The word tranQated evily denotes what is mifchievous and perni- cious-— to others mifchievous, to the man himfelf pernicious. How could the infpired. writer more forcibly affirm the corruption of man's native inclinations ? The fecond claufe aflerts the e?:cefs and ob- ftinacy of this inbred depravity. And mad- yiefs (the Hebrew is plural) /V in their heart — They defire, purpofe, choofe, and adl, with refpedt to God and their own eternal interefti! like perfons perfedly infane, wbilfi they live in their natural ilate. No promifes or threat*: enings, judgments or mercies. from God 5 no advantages which obedience to him procures ; nomiferies fpringing from the 'indulgence of' vile afFedions, produce in them any change. — ' Sinners an hundred years old, are full of phrenzy as in their youth, and then^ if left to' themfelves, in this condition they go down to- the dead — into a mlferable eternity. Thus the holyGhofl, hyBavid^ affirms the birth of man is in a depraved condition ; by SoJomcn^ [ 96 ] Solomony that during the whole time of \\\s abode here, he is altogether evil, and his exit dreadful beyond imagination, if left tohimfelf^ The fame dodrine was taught by Christ, no lefs plainly when he was upon earth, than by his prophets before his appearance. " That " which Is born of the flefli is flefh,'* faith the L o R D, " and that which is born of the *' fpirit, is fpirit. Marvel not that I faid " unto thee. Ye mufl: be born again," Jolm iii. FleJJj in this fent6nce, is diredtly oppofed to- the renewing fandifying influences of the holy Spirit. But that only which in its nature is fmful, can in its nature be oppo- fite to the Spirit of God. Wherever there- fore in the Bible the flefh is oppofed to the Spirit of grace, the word can mean nothing elfe, but finful corruption. Therefore to be born flefh, of flefh, is to be the corrupt off- fpring of corrupt degenerate parents, fo as to need renewing grace from the Spirit of God on that account, even from our birth. With thefe fcripture proofs (and many more equally flrong might be adduced^ the condi- tion of the human race, manifeflly agrees. " Since [ 97 J *' Since it is not owing," (as that incompa- rable realbner Mr ProfelTor Eckvards argues) *' to any external circumltances peculiarly " prevalent, which lead men to commit fin. " But fin is chargeable, according to univer- " fill experience, on perfons of all conflitu- " tions, capacities, conditions, manners, opi- " nions, and educations; in all countries, cli- " mates, nations, and ages. Hence there is " the fiime evidence, that this propenfity to " fin, is in the very nature of the fubjed, as *' we have in any other calJb whatever : which " is wholly from obferving the effedl is the " fame in all changes of time, and place, and " under every variety of circumftances. It " is in this way only, that we know there is " any propenfity at all feated in the nature " of man. And that we judge right, in im- '' puting this depravity to nature, and not " to cuflom or bad example, appears plainly " from the manner in which God fpeaks of " the firfi:, or natural fiiate of man. There " is not the leafl: difference made between « one or another — All are lofl: — All are " concluded under fin — All are enemies to H « God [ 98 ] •c Qq^ — the whole world is bccpme guilty '' before him f." Whatever dilHcukies therefore above our prefent folution attend the doftrine of innate depravity, both fcripture teftimony, and the univerfai condition of mankind, demon.ftrate the truth of it. With thefe- proofs, another of equal force m.ay be joined •, I mean, the power of indwel- ling fm, after diligent trial for many years of every pofTible method to root it out. Thou- fands in the church of Christ have made the experiment, yet not one of them ever fucceeded. After the example of David and Daniely f See the Reverend Mr Profefibr Edwards's Book, publifhed by Keith, intitled, A full Proof and Defence of the great Chrijiian DoElrine of Original Sin, in Arjivtr to Dr John Taylor's Scripture Dc&rine cf Original .^;'?z. Tliis performance, the firft in the world, without doubt, upon the fabjeft, whether you confider the force of* argument, or the fpirit of the writer, has been publifhcd fcven years in England, The affertors of man's native innocence have made (as far as I can learn) no reply to It. If they can, the credit of their caufe calls aloud upon them to confute his arguings. If they cannot, they ought at Icafl to ccafe from vaunting, and no more rail Original Sin, Original Konfenfc. [ 99 J BmeU they have prayed inflantly at evening, morning, and noon-day; have watched, faded, and given moft liberally to the poor. Their fouls have panted for full conformity to the law of God, knowing it to be " holy, juft, " and good." Their converfatioii has been an honor to the Gofpel, a blelTing to their friends, an example to all. Whatever wrong pradtices they were drawn into by cuftom, they could eafily renounce, and fnake off every evil habit. But ftill the plague of their own hearts remained. " They found a law, that *' when they would do good, evil was pre- " fent with th^m ; for they delighted in the " law of God, after the inward man. But " they faw another law in their members, *' warring againfl the law of their mind, and " bringing them into captivity to the law of ** fin w^hich was in their m>embers." For after all the pains which ever were or can be taken, " there is not a jufl man upon earth, " that doeth good, and fmneth not," Ecclef, vii. 20. Hence perfons of exaft judgment, and dif- t'inguifhed excellency, have daily confefTed their fins, according to our Lord's injunc- tion, and deplored their defilement to the laft. H 2 Who [ lOO ] Who ever knew one lingle exception to the following obfervation, that the more pains men take to do their duty, the more caufe they find to lament their fad deficiencies ? The more intenfely they apply themfelves to follow after holinefs, the more clearly they perceive their own vilenefs. As dabblers in natural philofophy grow conceited of their knowledge^ when a Bacon or Newton lament their ignorance •, fo idle fuperficial Chriftians, feel no depravity within, when St Paul., when all " who hunger and third after righteouf-^ ^' nefs," groan under the burden of the flelh, and feel themfelves wretched, from their de- pravity before God. Now what was never extirpated by the mofl diligent ufe of the beft means, properly applied for a great length of time, it is evi- dent mufl run in the blood, muft be inter- woven in the very fram.e of man. Our combat therefore with this enemy, the Flelh, as with Satan and the World, mufl continue till we die. Yet the Lord, the horn of falvation, delivers his people from the do- minion of their evil nature, on this fide the o-rave, and from its infedlion, when He takes them r ^oi ] them to himfclf. " For fo many as are led " by the Spirit of G o d, they are the fons of '' God. And if any man have not the Spirit " of Christ, he is none of his," Rom. viii. This almighty Agent " crucifies the flefli,with " the afFedions and lufls. His fruit is in all " goodnefs, righteoufnefs, and truth:" — i.e. in a general habitual obedience to God, tho' never without defed or pollution. The fruit of the Spirit, is " love, joy, peace, long-fuffer- " ing, gentlenefs, goodnefs, faith, meeknefs, " temperance:" not one, or fome of thefe graces without the reft, but all of them growing to- gether, a beautiful clufter upon the living vine, So that no one led by the Spirit, can in- dvilge in any fm, or allow himfelf to neglect any duty, by pleading the force of natural depravity ; becaufe fupernatural aid is pro- mifed, and vidorioiiily exerted in their be- half, who feek it, to make them '^ holy in all " manner of converfation," In this condition, the people of God re- main. The beft of them denied with fm, whilft in the body, yet all of them obediei^t to the will of heaven, till at length they are H 3 called [ 102 ] called to join " the fpirlts of juft men made ^' perfect." Though they go on their way, therefore, mourning for fin, and each finds abundant caufe to cry out, " O wretched man *' that I am, who fhall deliver me from the *' body of this death ? " Still each may re- joice alfo in full affurance of final vidloiy, faying, " I thank God, through Jesus Christ " our Lord." CHAP. XVI. Self' complacency from good reputation expofed, nr H E fcripture dodlrlne of man's innate depravity, proves the common miflake of fuppofing thofe who are free from all vice, cannot be under the wrath of God. It is hard to condemn ourfelves as vile, when relations, friends, and neighbours, efteem us highly. In fuch a cafe. Can there be any reafon, we are wont to fay, for looking up with earnefl fupplication to the crucified Jesus, [ 103 ] Jesus, 2iS loft firmers ? Self-abafement to this degree may become felons and harlots, the diffolute or infamous, but is it necefTary in perfons of good reputation from their youth up ? Undoubtedly •, — for what avails the fe- pulchres appearing beautiful without, when within there is all^uncleannefs ? If it was not fo, would an indidment from heaven con- cluding all under fm, be brought againft us ? Is not this of itfelf, full proof of our great wickednefs^ however we may be accounted excellent before men ? Shall not our Judge be believed in his declaration, "that whatfo- " ever is born of the fleili, is flefh," fmfui and corrupt : and his apoflle in that very alarming affertion, " So then, they that are " in the iielh, cannot pleafe God r" — Mufl difobedience to parents, or bafe lying-, open Jewdnefs, or fcandalous difhonefty, be charge- able upon us, before we are to condemn ourfelves as vile, or confefs we are " in " danger of hell-fire ? " One of the moft diftinguiflied amongft the faints of God made a quite different eflimate of himielf, which ftands recorded, to confront all who overrate their good reputation : I mean, the Baptifb. From his mother's womb, he was full of the holy Ghoft. The abandoned Herod flood H 4 in [ I04 ] in awe of him ; Emmanuel himfelf attefted, " he was a burning and a lliining light." If any perfon, then, might have ailed ged, " I am innocent, therefore I need no fountain to cleanfe me from my fm :" If any perfon could have reafon to think, he did not delerve eter- nal death for his guilt, this was the man. But what does Johyi think of himfelf? Be- hold it, O ye innocent world, and blufh for fhame. Behold it, and ceafe to utter error againft the Lord to your ov/n de(lru6tion. When Jesus com.es to be baptized of him, with what humble ama2;ement, does he firft decline the facred fervice, and then cry out from a deep fenfe of his own defilement, " I " have need to be baptized of thee, and comeft " thou to me ? '' But he could have no need to be baptized, or w^fned in the blood of the Lamb, if the bed obedience, even from^ childhood, could have made him innocent •, if repent- ance be the only condition of acceptance with God, or if the confequence of fin, be not eternal death, without the Atonement. Does fuch a one as the Baptift cry out, " I have need to be baptized of thee," What ought we to thifik of our own charader ? How little, how poor is our fuppofed good- ^ " nefsj [ 105 ] ncfs, and fair reputation, when compared with his bright example ! Let us keep better com- pany than the world. Let us obfcrve the faints of God, and weigh well the import of their expreffions, when they fpeak of them- felves before Him. This will foon convince us, that every man in his befl eftate deferves the curfe of the law, from which nothing can fave him, but infinite grace through the Atonement ; the benefit of which belongs to thofe only, who confefs from the heart, that their fin can no other way be cancelled. CHAP. XVIL The tnfufficiency of external Religion expoJeJ* nr HIS dodrine, that v/e are all born after the fielh, and have naturally a fountain of evil within, proves the miflake of trutling in the mere performance of religious. duties. Many very devout people afk, with an air of confidence, " What more can we do ? We conftantly fay our prayers, go to church, re- ceive [ .06 ] celve the facrament, do no harm, and give alms. Are not we good Chriftians ? " I reply, the grand point is, from what motive, and with what end are thefe things done ? Prayers, which are merely the efFeA of good educa- tion, not from a fenfe of guilt and want — Prayers faid to pacify the confcience, or earn heaven, not offered up from hatred of ini- quity, or love of righteoufnefs -^ religious duties performed as a taflc, not with alacrity, and delight to hold communion with God — and alms given, in order to think well of our- felves, and cover the multitude of fins, make up the religion of a Hypocrite in grain. Will you afk then, Whether anything more than this is neceffary to make a good Chriftian ? I would alfo intreat you to examine what advantage you have received from your reli- gion. Plas it fiibdued yourpafllons ? or rec- tified thofe grofs miflakcs we naturally fall into, rerpe6ting the character of God, our- felves, and the way of falvation ? Has it en- riched your mind with a treafure of divine knov/ledge, to which you were once an entire ftranger ? A knowledge of efficacy to produce all the fruits of righteoufnefs. If you grow angry at fuch clofe queftions, unable to an- fv/er [ I07 ] fwer them In the affirmative — if you know nothing more pf God, or yourfelf; nor have any proof thatyou are accepted of Him, more than you had ten or twenty years ago, into what . a fatal miftake are you fallen ? Ut- terly defcitute of the benefits which conftitute the excellency pf, religion, yet obftinately po- fitive you are a very good Chriilian, and need no divine change. Let me add, if your external religion be fufficlent, as you confidently fuppofe, then what pafles in your breail, mull: refemble what the fcripture faints experienced : for al- lowing they might exceed us in degrees of holinefs, yet every Chrifcian's experience, fup- pofmg it genuine, muftbe'ofthe fame kind as theirs. Compare your own with this ftand- 'ard. Watchful nefs, labor, contention againft the fiefh, was the ccnilant employment of their miinds, Somietimics they could pray with delight and fervency, often they could not. We fee them one v/hile weary, fainj:, and ready to give up all for loft. In due time their cry was heard, and they fung a fong of triumph. Darknefs and light, diftreffes and deliverances, joy and grief, fucceeded each other. At fome feafons, prayer, the word of the Lord, his day [ io8 ] dav and houfe, proved to them a rich repafl, — At other times, they fat like a fick man at table, and could reliih nothing, Nov/ we fee all within is peace and glowing admira- tion of the truth, ways, and works of God. By and by, trying providences move them to doubt of his love or faithfulnefs, and to be- have themfelves unfeemly ; till recovering, each accufes himfelf in that humbling con- feflion, "So foolifh and ignorant was I, even « as a beaft before thee." Many parts of the Bible prove what is here affirmed, and the J 1 9^^ Pfalm at large. I appeal now to your confcience, who build your hope of going to heaven on your exter- nal religion and virtues •, Are you acquainted with fuch changes in your mind ? or do you not rather hate and reproach this experimen- tal proof of innate depravity as Enthufiafm i* Do not you fay your prayers at one time as well as at another ? Do not you do your duty ingoing to church one Sunday juft as well as at another } And at all times think, with- out giving yourfelf the lead uneafinefs about the matter, you do as well as can be expelled from fuch frail creatures as we all are } Do vou [ ^og ] you not rive a perfed flranger to a change trom darknefs to light, from fear to lively hope, from grief to joy, on account of fpiri- tual deliverances ? Should this be your cale, you fllll want every thing eflential to a good Chriftian, if to be one, is to refemble thofe who fland in the Bible as patterns for our imitation. Becaufe the religion and goodnefs in which you confide, is no more like theirs, than an image made to fpeak by mechanifm, is like a living man. Be no longer then fo confident you are a good Chrifllan, becaufe you fay your prayers, go conflantly to church, and give alms. Try yourfelf by the Oracles of God. What think you of your corrupt nature, of your wicked heart ? Is the horn of falvatlon abfoluteiy needful in your eyes to fave you from your- felf ? Do you find in your own bofom, the company of two armies, the law in 3/our mem- bers warring againft the law of your mind ; the fiefh lufling againll the Spirit ^ Or, on the contrary. Are you floating down the flream of time, at peace with the world and the ficili, unknowing of any hurt or impediment you receive [ no ] receive from either ? In this cafe, the un- changeable decree from heaven is dire6tly pointed againfl you. Hear it, and confider yourfelf, and turn unto the Lord. — '' If ye " live after the flefh, ye Ihall die ; but if yt " through the Spirit do mortify the deeds of " the body, ye fhall live," Rent. viii. CHAP. XVIII. On eafy arid polite Religion. CAT AN, the World, and the Flelh, as we have feen^ are refllefs in their oppofition to us, and always our enemies ; from whofe power, Christ alone can fave. How palpa- ble then is the error common among the rich and polite, concerning the very nature of re- ligion ? It was never defigned, fay they, to forbid favorite amufements, or abridge us of the liberty to pleafe ourfelves from day to ^ay. It is the raving Enthufiaft*s pencil, which draws draws this fmiling Cherub* with the features of a demon. Thus under the name of innocent amufe- ments, licentioufnefs is encouraged, and Chrif- tian felf-denial deemed the penance of gloomy bigots. The contrail between fcriptural religion, and this eafy fubftitute, chofen in its place, will fully appear from the following compa- rifon. Men ought always to " watch and pray, ** that they enter not into temptation," fays the Judge of all. — You may indulge without fear or fcruple, if your fortune can bear the expence, in every diverfion, fays the fmiling cherub. " Let your loins be girdfed, and "your lamps burning, and ye yourfelves' " like men, who wait for the coming of the " Lord •," is his command to his church. En- joy freely dance and fong, the ftage, the tavern, the card-table. After this the dregs both of your time and fpirits, will faffice for devo- tional * Liberal religion, as fome call it, in oppoiition to 4ncient Chriftianity, is often reprcfented under the image of a fmiling Cherub, to denote its great good humour, and the large gratlficaUons it allows us. r "2 ] tlonal duties, fays the fmiling cherub. " Ex:* *' cept a man deny himfelf, and take up his , *' crofs daily, and follow me, he cannot be " my difciple-," faith the Lord. — There can be no harm in conforming to the vogue, and joining in all mirthful paftimes, kindly pro- vided to relax the mind, and promote good humor, fays the cherub. '*• Strait is the gate, '' and narrow is the way, which leadeth unto '• life, and few there be that find it. For we *' wreille not againft flefli and blood, but againfl '' principalities and powers : Put on therefore '' the whole armor of God, that having done ^' all, ye may be able to ftand," fays theWifdom from above. — To make religion a work of fo much difficulty, paints the Deity as taking pleafure in the mortification of his creatures, and frightens them from his fervice, fays the fmiling cherub. The word of G o d calls Chriflians to watchfulnefs, as centinels to their pod ; - — to run for the heavenly prize, like racers to the goal — to hardlhip and war, as good foldiers ; adding exliortations, in- treaties, commands to flay every lull, though it be painful as plucking out a right eye i declaring, " Many fliali feek to enter into life, " and fhall net be able •/* — that foolifh vir- [ 113 ] ^Ins, and (lothful fervants, perllh together, with greater offenders. Thefe exhortations, commands, and warnings, fo expreffive of difficulty and labor, belong to the ages of perfecution, before the world and the church joined in friendly alliance, fays the fmiling cherub, and only refpedt that fierce conteft. We live in happier days, when our whole duty may be done without any combat, mor- tification, vigilance or labor. O vile feducer ! Can the way to eternal glory in any age, be a life of floth and felf- indulgence ? Are not watchfulnefs, prayer, perfevering felf-denial, always necelTary to jpreferve the weak, and defend the tempted ? Do the pleafures of fm allure now with lefs attraction than in former times ? Are our hearts lefs evil, or do worldly lufls folicit with feebler force, than they were wont to do feven- teen ages pafl ? Or do the power, fubtilty, and malice of wicked angels, long pradlifed in the deftrudion of fouls, require, on our parts, lefs refiftance or proredion ? BefideSj What ideas mufl men conceive of heaven, who llippofc it pofTible for thofe to enter there, who know no m.ore fpiritual gratifications, than the ilage, tavern, or card-table afford ? who I lead E "4 I lead their fife in fuch ignorance, indoiencey and voluptuoufnefs, that fome well-regulated; Hates, would hav^ punillied with heavy pe- nalties ? Unlefs a transformation of foul take- place, perlbns of this charadter are no more capable of admiflion into heaven, than pro- fligate villains, anuifance to all around them; finee there is no more meetnefs for fpiritual enjoyment in one than in the other. And to lead men to hope a life of this kind can end well, is to take part with their evil pafllons, inflead of exhoiting them to feek deliverance from their dominion.. It is to fet afide the efiential duty of Chriftians,, whilft the wor- fliip, for form's fake,., is retained. But fuch heartlefs worfhip, in the eyes of men of fenfe, is a farce ; in the eyes of fmcere Chriftians, a profanatiorr of the name of religion ; in the eyes of God, mockery and infult., Inftead, therefore, of " faying to the feers, '^ fee not, and to the prophets, prophefy not : *' fpeak to us fmooth things, prophefy deceit,. *^ caufe the holy One of Ifrael to ceafe from *' before us." — Inftead of loving this cruel flattery, defire earneflly to hear the whole tru til, — " whatfoever God hath commanded." Defire [ 115 ] befire to have the devices of Satan, the temptations of the World, the corruptions of the Flefh, all fet before you without difguife. Defire no abatement whatever, may be made by the teachers of Christ, in compliance with cuftom, or in gratification of your paf- fions. CHAP. XIX* Christ a Saviour from Deaths ^IT H E laft enemy, out of whofe hands, the ^ Lord, the horn of falvation delivers his people, is Death : which, whether its origin, manner of approach, or nature be confidered, deferves the name of King of Terrors. It en-^- tered into the world by divine decree, to punifh the moil enormous offence, except the murder of Christ, which the fun ever faw : for man, like the angels, was made upright, though liable to fall: furrounded with a profufion of blefTmgs from God, who beheld his new- ftlade creature with delight, and pronounced I 2 him [ ii6 3 him very good, " And the Lord God c6m'-^ *' manded the man, faying, Of every tree in '' the garden, thou mayeft eat freely ; but of *' the tree of the knowledge of good and evil, *' thou flialt not eat of it ; for in the day thou " eateil of it, thou fhalt furely die," Gen, ii. Neverthelefs Adam did eat of it, though he knew the threatening included his feed, as one with himfelf : for it is againft all reafon to fuppofe the fentence could contain any greater extent of punilhment, than Adam underflood the threatening to do. Every pofTible cir- cumllance therefore of provocation, met to- p-ether in this one offence. It was the vileft o ingratitude againft divine bounty furrounding him on every Hde. It was an impudent im- peachment of his fupreme Benefadtor's wif- dom, goodnefs and love, as if the command had been foolilli, hard, or envious. It was a violent fufpicion, if not a denial of his vera- city. It v/as a wilful oppofition to his autho- rity, a revolt from his government, an exalta- tion of himfelf above God, in feeking his own intereft and pleafure, by trampling upon the honor, law, and majefty of his Maker. This t 117 ] This one offence, big with all hateful qua- lities, inilantly wrought a difiiftrous change in man's condition, as terrible earthquakes do in capital cities, leaving behind it a fad fcene of ruins : for the moment Adam tranfgrefled, the threatening began to take place. Inftantly the light, the prefence, the love and image of God, departed from him, with the immortality which he before pof- fefled : for his deeply injured Maker with- drew, as it feemed neceffary he fhould, from rebel man. He fummoned him to appear, and hear his doom, and then expelled him Paradife, to wander on the earth, a poor, guilty, corrupt and dying creature. Death, entering thus by fm into the world, as a punilhment for the higheft ad of rebel- lion againfl God, always flrikes men with terror, till funk into brutilh flupidity, or till the Saviour has taken away its fling. The nmmer of Death's approach, bears (Irong teflimony alfo to its guilty origin : for pll fuperabounding grace has converted this foe into a friend, he exceedingly diltreffes the children of men, whether fpringing upon them from an ambufli, or making his ad- I 3 yance r ii8 3 vance by regular fiege. In the former cafe, Death appals, and feizes in a moment the vor luptuous in the midil of their caroufals — ut- terly impoverifhes with a ftroke the profpe-. rous fons of commerce, exulting in their day^ dreams of realizing their wealth — drives, as a v/hirlwind, the ambitious from the face of the earth, when their honors are blooming, their preferments enlarging, and all their pro- 3e(5ts ripening to their wilh. What fudden havockalfo docs this deflroyer make of domeftic comforts in which we m^y lawfully delight, A fwift arrow from his quiver, flrikes to the heart the bridegroom rejoicing over his bride — cuts off a lovely bloffom, the only child, from its parental ftem *T— divorces thofe in a moment, whofe conju- gal affection, matured by years of fweeteft fo- ciety, united them like foul and body — dir vorces them, when the tender pledges of their love, moft need their mutual care. By fuch daily inroads, this dreadful fpoiler harafi'es mankind, leaving thofe who have yet efcaped his fhafts, and ftill more thofe who have been wounded, anxious for the abfolute uncertainty 0f all their poffeffions. When [ "9 1 When inftead of thus leizing upon tis :prcy. Death advances, as in general more flowly,, his aflaults are bitterly diftrclTing. -All maladies Of ghaftly fpafm, or racking torture, qualms OF heart-fick agony, all fev'rous kinds And fierce catarrhs, and pining atrophy, Jnteftine ftone and ulcer, cholic pangs, -Dropfies, and afthmas, and joint-racking rheums. Dire is the tofTing, deep the groans, "Whilft over them, triumj)hant Death his dart Shakes ■ At length he ftrikes the blow, which brings x>n the entire fenfible deftru6tion of the body, foon making it too hideous for the eye of tenderell friends to look on, too offenfive to ;b€ endured at all, a fit tenant for the grave, a feail for worms. Yet how fmaH a pantjf the evil of Death, .do all thefe gloomy ignominious circumflanees .contain ! They are but the awful introdu(5lion to that *^' outward darknefs," which receives thofe who die in their fins : " for the wages ■" of fin is death:" — Death, oppofed tathe 1k)- linefs and happineis of eternal life in the prc- fence of G o d, which muft therefore mean a ilate of hopelefs mifery. J 4 And [ I20 ] And can the horn of falvation deliver out of all this dreadful calamity ? Can He caufe light to fpring up in the midfl of fqch dark- nefs, and fill the clofe of life with divine con- |blations ? He can. He does. His all-fuffi- cient grace prepares his people for the com- bat with this laft enemy, animates and fuc- cours them in the midfl of it ; enriches them immensely at the moment of their diflblution, and redeems them at laft in the fight of men and angels, from every trace of death's do- minion. To encounter Death, the faithful are pre-, pared, both by their knowledge and expe^ xience. " They know in whom they have *' believed, and that He is able to keep that *' which they have committed unto Him.'' They knov/ their Redeemer is the mighty God — and that part of the everlafting Cove- nant between the Father and Him, infures their victory over the grave ; — for it is writ- ten, " Thy dead men, Ihall live ; with my *' dead body Ihall they arife. Awake, and " fing, ye that dwell in duft, for thy dew, is ** as the dew of herbs, and the earth Ihall f5 caft out the dead," Ifa. xxvi. Thefe [ 121 ] Thefe wonderful things of God's law, being certified to them by the holy Ghoft, become the objedt of their admiration, the founda- tion of lively hope, and their richeft treafure. Hence Death grows familiar to their minds, as a translation to enjoy fpi ritual life to per- fe<^ion in the prefence of their beloved, the fweetnefs of which they have imperfeflly known already. -r- Anfwers to their prayers, and a change of ftate in pafTing from dark- fiefs to light, from death to life, in their con- verfion, alters the vifage of Death, and its nature too. Inflead of feizing upon them, to root them out of the earth, and pluck them out of their dwelling, it comes to exalt theii) to glory, and honor, and immortality. Add to this, the heart of Christ, who enr dured in his own perfon the agonies of Deaths for the falvation of his people, is full of com- pafTion towards them : for we are afllired. He is touched with a feeling of their infirmities. "Wherefore when they walk through the val- ley of the Ihadow of Death, his tender care and guardian power are over them, fo that they Ihall fear no evil. Is I 122 3 Is this a eonclufion unconfirmed by fa^ls ? No, it is beyond a doubt, that the faints in Christ have departed with fweet compla- cency in their countenances, and " abound- " ing in hope, through the power of the holy *' Ghoft given unto them." They triumphed in ancient time to the aflonifhment of all, ta the converfion even of proud Pagan philofo- phers, whofe chief was wont to call Deatb *' of all dreadful things, the moft dreadful." The primitive Chriftians conquered when they fell. They cried out, ^* Death fhall not *' be able to feparate us from the love of God, *' which is in Christ Jesus our Lord, — " Death is ours^ — Death is gairu'* Now are we to limit this his overflowing love, as too many injurious to Christ and his church do, to the firft believers. For at all times He is . the fame all-fufficient friend to his people. What fpiritual fuccours there- fore He fupplies, when the body is fmking, appears from the behavior of many of his dying members. ^— Who can behold them in their laft conflict, without being compelled to fay. They are not left to fufier the fentence , of Death on their bodies, without the cup of ironfolatioa t 123 ] confolatlon to drink ? We have feen, we have feen, thoufands can attefl, the exit of real Chriflians, infpiring every fpedlator at the fame moment, with the fame requeft, " Let ^* me die the death of the righteovis, and let *' my Jfterftate * be like his/' Their bodies, it is true, vanquifhed by JDeath, return to the duft. Yet their fouls, fo far from fuffering lofs, receive unfpeakable advantage from this blow. Immediately they live, where the place of their abode, the high excellency of the fociety they join, and their own perfedion, fill them with happinefs beyond the reach of our ideas : for as foon as * The word A/ienVA fignifies Tin after thne or Jl ate; — a ftate, which begins again after fome remarkable period. See Mr Peters' s Critical J)iJfertation on the Book of Jfab, p. 288. ift Edition, This mafterly writer demonflrates, that the church of God has all along been acquainted with the Cove- nant founded in the promife of a Rerdeemer, and of eternal life in Him, Bifliop Sherlock read this Piflcrt^- tion (I have been told) twice over. An unqueftionable proof of its uncommon excellency, fince it could plcafe a firfl-rate genius, in a fcience to which he had fo long applied himfclf, [ 124 ] fis ^ abfent from the body, they arc prefent ♦* with the Lord t." Nor is the triumph of Death over the bo- dies of the faints in Christ, more than tran-r iitory : for their graves, are but fo many con- fecrated repofitories, each under inviolable ob- ligation . f ** This fcripture," (2 Cor. v. 6.) fays Dr Watty, in his EJfay on a feparate State, " feems to me fo plain, fo ** exprefs, and fo unanfwerable a proof of the exiftence •' of the fpirits of good men immediately after death, that *' I could never meet with but two ways of evading it, «* The one, that St Paul might be mflaken. This needs *' no anfwer. The other, that this text, with one or ^^ two more of the fame kind, do indeed fpeak of the *' happinefs of fouls in a feparate ftate, but they only *' refer to the Apoftles themfelves. — I anfwer, the whole " church of Christ is encouraged with this affurance o ^' of immediate "^happinefs after Death. Witnefs what "" goes before, and what follows the text. All agree ♦* this belongs to the whole church." Befides, St John utterly dpnies this vaft difference, fbme are fo fond of making, between the Apoftles an^ the whole church, in point of fpiritual privileges; by affuring us the very end of his writings, and confequently of the whole College of Apoftles, was, that All who re- ceived their words with tnie faith, fhould have fellow^ flip with them, 1 John i. 3. If the Reader defires to fee this matter difcuffedj be may confult my Duty of Man, p. 491. 2d Edition, [ 125 ] ligation to preferve and reftore upon demand, every atom of facred duft, entrufted to their keeping. Thoufands of years indeed, muft pafs between the interment and refurreftion of the faints. Still at the deflined moment, the heavens ihall open -, the trump of God Ihall found •, the Saviour Jfhall come in the clouds of heaven, with great power and glory. Then ihall men and angels fee him fitting on his throne, and making all things new. Then Ihall m.atter of fadl prove, to the conviction of the whole infidel world, that the horn of falvation has delivered his people to the uttermoft, " out of the hands *' of all their enemies." Then ihall he ap- pear " the refurredion and the life, the plague " of death, the deilrudlion of the grave." Then ihall the vile bodies of his faints, " be '' changed into the llkenefs of his own glo- " rious body," and become incorruptible, and fplendid as the fun. Thus the whole church confummated in bllfs, with eyes full of rapturous love, all failened upon Jesus of Nazareth^ ihall cry out, " He hath fwallowed up Death in vlc- « tory!" CHAP. i 12^ 1 CHAP. XX. On falfe cojtfidence in a well-fpenf life. T^HIS doctrine, that the church Is re- deemed out of the hands of Deaths only by the horn of falvation, proves the miftake of attempting to fubdue the fear of it, by looking back on a well-fpent life* An at- tempt equally abfurd and impious, in thoft; who call themfelves Chriftians. For what \^ the bell life any man can have to refied on ? It does not corns up to a thoufandth part of his duty. Corifider the excellency Of G6d, and of his law -, our increafing debt for mer- cies bellowed, and our great advantages to know and obey Him. In thefe circumflances, above ail, jQiould not our love to Him be per- fe6tly pure, and more a6live, than thirll for gain in mifers, or love of glory in the fol- dier's breaft ? On no account fhould it ever be mixed with felhih motives •, prove languid^ much lefs be violated through love of fm* Yet where is the man upon earth, who cart bear to have his life brought to this teft ? Again, [ 127 I Again, Our love to our neighbour ougfrt! to keep us from all evil-fpeaking •, from every cxpreflion of unkindnefs and difrefpedl ; — ought to fill us with pity for his faults, and bowels of mercies towards him in all his fuf- fcrings. Who alive, dare look his fellow- creatures In the face, and fay,, In this manner have I ever loved you all ? Once more ; Our hatred of the firfl: mo- tions of fin, before a purpofe of offending Is conceived, ought to be quick and effe6lual to repel it, as our natural inilind is for felf- prefervation. But how unaccountably ilupid^ in this refpedl, are the m.ofl excellent ! — How often defiled with iniquity, without any con- cern ! The conclufion from this fair flating of man's condition is, that the beft life of the bell man upon earth, affords abundant caufe for humiliation and felf-loathing ; needs in- finite mercy to pafs over its offences, and the blood of Christ^ v/ho is God, to make atonement for them. Is this conclufion, fo offenfive to pride, a conclufion dcawn by erring mortals ? No: It is a felf-evident fcripture confequence fronx our Lord's command to his difclples, daily to implore [ 128 j Iniplore the forgivenefs of their trefpafies ;■ •^vhich mud imply, that they daily offend. Can the fame life, then, I afk, fo defedive and ftained ^ which calls for daily humilia- tion, which needs infinite mercy, and the blood of Christ to put away its fins? — Can this fame life be reviewed with pleafure, and give juil confidence to difarm Death of its lling ? So abfurd would it be to look back uporl our paft life, for comfort in death, however excellent our works may have been. But it is v/ell known, that no truly good perfpn, ^ver trufcs in his own righteoufnefs for com- fort. 1 his is the miftake of vain, idle people; who know neither God, nor themfelves : who firil make their own rule of duty, and theil applaud themfelves for their obfervance of it, becaufe t!hey think they do no hanr., and their conduft is not fcandalous. Further, The attempt to fubdue the fear cf Death by confcioufncfs of our own virtue, is in the fight of God an high provocation, no lefs than a grofs abfurdity in itfelf : be- caufe it pours contempt upon the heaven-ap- pointed means of van qui filing this lall enemy. The [ 129 ] The fcripture teaches, '' that the death of " Christ alone abolifhed death •, — that He " tailed death for every one of the fons He ^Vfliould bring to glory, to deliver them, *t' who through fear of death, were all • their IV Jifetime fubjed to bondage." The fcrip- Uir^ teaches it^,... that the Savior . led' Sin, IJ^ath, and Hell, our captivity captive • and the World, as we have leen, is to end with his triumphant appearance, as their deftr6yer. Eyery attempt, therefore, to overcome them \^Y, confidence in our own righteoufnefs, is a faqrilegious attack upon his glory: — A claim, derogatory to the merit of the blood of the Lamb : — A claim, which eclipfes the Sun of righteoufnefs. He is as nothing ; the well- fpent life is all : for we may as reafonably attempt to move at once in bppofite direc- tions, as to find^ acceptance with God in part from our own righteoufnefs, and in patt from the facrifice of Christ. . Fatal miflake ! into which many ferious people fall, through pride and ignorance. Bafe treatment of Him ! who in his own per- fon overcame the fliarpnefs of Death, and then, as the great High Prieft of his church, open^ the way into the Holiell, by his own K blood. [ 130 ] blood. — Self -exaltation offenfive in tfe fight of God, as matter of fa6t ftrongly indi- cates ! For vifit dying perfons, who, as is common, endeavor to cover themfelves with this fallhood, you will find them, though iii full poffeffion of their reafon, miferably de- jelled. Their lips^ drop not a fingle expref- fion to comfort afflid:ed relations, or con- found infidels', by a Chriftian triumph in their laft hours/ Nor is it ftrange, that the Light of L.ifc fo defpifed, fhould not vifit them, or that there fliould be no appearance of any advantage, received from the Gbfpel, in vie-- tory over this kft enemf. " "-'-^ Phyficians, friendSj relationa, generally treat the fick and dying, as if Death was the purfuivant of incenfed j.uftice, the beginning of forrows. And men of this felf-righteous charader love to have it fo •,, becaufe the leafl hint that the Judge is at the door,, would l"brike them with a pannic. What can have the appearance of delufive hope more than this ? Now is the time of trial. Now, when-" the uiiderftanding ftill remains entire, let plcaf^- ing reflexions on a well-fpent life, do the 6f- fice of a Savior. Now letivs fee the anfwer of a good con faience towards- Goi!)'', and bold^- / nefs hcfs to enter Into the Holieft obtained, witff- out the knowledge of Christ, and the power of his refurredlion. • •'•♦ If this gloomy awful manner of meeting Death, ftrongly fuggefis the idea of falfe de- pendence, and the hope of an hypocrite ; the fcripture is; pofitive in this point. It acciifes all, who build their expedbation of mercy from G o D on a well-fpent life,- as fruilrating his grace — ^ and making the death of Christ appear foolilhnefs itfelf ; for if there be a law which can give life,' then Christ is dead in vain. All who expe(5b mercy in this way,- are of the works of the law : " but fo many " as are of the works of tlifi law, are curfed,'! Gal. iii. I have dwelt the longer on this miftake, in hopes of relieving many ferious and devout people, whofe cafe is pitiable indeed. They ftrive to be prepared for eternity, by doing nlany things which are commanded, yet tl-je dread of Death perpetually haunts them. They tremble as much at the thought of appearing, k)efore God, as if He was an inexorable Judgc^, and not a tender Father^ This dread is owing, not to any particular offences, which pain K 2 their [ '32 1 their confciences^' but to a falfe reliance on tht merit of their o^h^rightequlhe^^^^ May fuch perfons be brought to underftand the import, and believe the truth of the glo- rion's prodamatibn made from heaven, fqr th^ fciUVelief of guilty dying creatures. f.^*^ In this mountain (on which Jesus was ^^ flain, an' offering for fm) fhall the Lord *>'^bf;-hoil:s make unto all people a feaft of *i 'fiat things, a feaft of wines on the lees ; a « feaft of fat things full of marrow, of wines ^^'6n the lees, wtllTefined." Such a foul-fa- tisfying repaft, are '^ the fpiritual: bleffings in '^ heavenly things; iri Christ Jesus.'* And to crown them all, ^ as it follows, " He will " deftroy in this mountain (by the death of " Christ) the face of the covering caft over " all people, and the vail that is fpread over " all nations," . (in that dreadful darknefs, which our'diflblution brings with it.) *' He " will fv/allow up death in vidtory," Ifa.xxv, /'.Acquaint thyfelfwith this almighty con- queror, and the laft Enemy ftiall no more ap- pall thee. After the example of y<2(:^^,M^y^j-, D^vt^j and SiPaul^ thou'ftialt exprefs thy confidence confidence,' when thy fiefh is failing. ^f,}lG " who liveth, and behold -^e v/as dc^d, s^ni *' is alive again, and liveth for evermore, and « hath the keys of death and of hell," will not difappoint thy unfeigned dependence upon the blood of his crofs. If the full ufe of thy reafon is prcferved, thy faith fliall cheer thy heart. The time would fail, but to name the multitude who have triumphed under moft afflidive, mortal difeafes — who then have tef- tified, " there is a God, that giveth fongs in *' the night." I myfelf have feen whole fa- milies comforted for their great lofs, by th(f dying behavior of a beloved huiband or wife^ fon or daughter. And furely, for our own fakes, we fhould wifh to die in peace, when ouf tender affections will otherwife greatly diftrefs us, and the taking final leave of dear- eft relations, add much to our fufferings. May the Reader and Writer of thefe lines feel, and thofe around us fee, that even when we are dying, we are faved out of the hands of death. How fhail we then magnify the horn of falvation, and confirm the faith of thofe who have believed in his . name ! Our memory fliall thus in the nobleft manner, be engraven on the hearts of relations and friends, K 3 who [ 134 3 who will be taught to conned with our dcr parture, a lively idea of their bleflednefs, *' who die in the Lord." CHAP. XXI. On the Covenant of Graee. nr HE Reader may underftand, from what has been offered, how well that grand title of Horn of Salvation, becomes the Lord : fmce he redeems his people from the curfe of the law ; from the dominion of Satan ; from the power of this evil world ; from their in- nate corruption ^ from death itfelf, and the grave. This falvation of finners, in number as the drops of dew, we are authorized to afRrm, is the grandeft manifeftation of the glory of God, Ephef.m. lo. iPet,\. 12. A fcheme 01 divine beneficence, reaching in its faving efficacy from the firft offence in paradife, to the day of C h r i s t's fecond appearance — promifcd to Adam^ and afterwards eflablifhed witl> [ I3S 3 -orrth Ahraham and his feed, by a covenant- and ■oath from God. Thus fupremely great is the idea, which Zacharias teaches ,us to conceive of this af- fair, by .declaring that the horn of falvatioa was raifed up, " To perform the mercy prom i fed to our ** fathers, and to remember his holy Co\e- " nant: The oath which He fware to our fa- *' ther Abraham^ that he would grant unto " us. That we being delivered out of the ^* hands of our enemies, might ferve Him '*^' without fear, in holinefs and righteoufnefs •^' before Him, all the days of pur life." OlDfervq, tlie^coming of Ckrist^ is .called mercy to the fathers : by parity of reafon, it muft be fo to all the faithful before his birth, >no lefs than to them. Accordingly, the fcrip- ture faith, " His blood was ilied for the re- •*' miffion of fins ivhick are pali," and " for *' the redemption of tranfgreirions, which " were under the firft teftamcnt." Nor was it ^unknown to the fathers, or the faithful, •jthat they were to be faved in the Lord : for tho' the Jews in general, like Chriflians, grovel- Jing in earthly purfuits, only expelled a Mef- K 4 fuji. [ '36 ] fiah, who woujd exalt their dcprclTed nation to the height of temporal dominion ; yet the fpiritual feed always looked for a fpiritual Redeemer. " They faw the promifes (of " Christ) afar off, and were perfuaded of " them, and embraced them, counting them- " felves pilgrims and flrangers here below." So deeply were the fathers indebted to God for his grace, that they ferve as examples of obedience to the Chriflian church. Yet nei- ther Abel's righteous works, nor EnocFs walk with G o D ; neither Noah's dauntlefs courage in {landing forth a preacher of righteoufnefs to the world of the ungodly, nor Abrahaw^i, mofl illuftrious faith, could have preferved them from perifhing. Notwithflanding their good qualities, they muft have died in their fins, had they not found redemption in the blood of Christ. — Through Him they ob- tained every excellency which adorns their names ; the precious faith in which they lived and died, with the crown of glory at the end of their warfare. All was difpenfed to them on the Savior's account, through their rela- tion to Him : for pretenfions of any kind to fuch favors from their own obedience, they they had none. They were finners ready to perifh. ( ^37 ] pcrifli, when God was pleafed to cho6fe and call them by his gr^ce ♦, at their bed ^ftatfe polluted ; and in exalting therii to paradife, ihtrcy rejoiced againfl: judgment : for at all tliWfe^ '^ the Hvages of fin was death, and eter- " nal life the gift of God, throltgh jEstii " Chki^t our Lord." Z^^r^^mj-, therefore, by calling theRedemp- tion, Mercy to the fathers^ plainly teaches, in harmony with all fcripture, that the falvation of thofe who for goodnefs fland at the top of their fpecies, is ilillall of grace. — Boalling is excluded : no idea of human merit is to be found; the whole glory of delivering them, as much as others, A-oni the wrath t6 cdme, rhuft be afcribed " to the Lamb that Was *^ flain." This chief Mercy, at firft promifed, with-' out particularly fpecifying the fpiritual blefs- ings it comprifed, was afterwards ratified with' Abraham and his feed by a Covenant. And when he, at the divine .command, inflantly of- fered up in facrifice his fon, his only fon Ifaac^ whom he loved-, in honor of that amazing adt 6f faith, God Was pleafed to confirm the holy Covenant with an Oath. In both tranfadionsr, fubfequent r 135 1 fubfequcnt fcriptures declare, (GaL W, 2^. Heh.v'i. lyi) Abraham flood as the Reprefen- tative, and Father of all the Faithful ; every individual of which immenfe fociety, was no lefs included in the Covenant and Oath, than the Patriarch himfelf. The Covenant was gradua;lly unfolded by the prophets, till at the diftance of a thoufand years from AbralMm-, J.er£mia.b publiihed .the following ample account of it : " This fliall be the Covenant that I will *' make with the houfe of Ifrael^ after thofe " days, faith the Lord; I will put my law *' in their inward parjs, and write it in their " hearts, ajid will be their God, and they " fliall be my people. .«- And they Ihall teach *' no more every man his neighbor, and " every man his brother, faying. Know the *' Lord •, for they*fhall all know me, from " the leall of them unto the greateft of them, '^ faith the Lord ; for I will forgive their '*- iniquity, and, I will remember their fm no " more," Jer. xxxi. 33, 34. What tender mercy, and infinite eondefcen^ fion was it in the Lord God, thus to bind himfelf, under the moft folemn engagement, to fav^ i 'i9 i fave his people ! All this was done in pity to their flownefs of heart in believing upon the force of a Tingle declaration, though from Je- hovah Himfelf. Well He knew what dif- trefs the guilty feel, when they behold the glory of his majefty, and the purity of his na- ture-, when they underftand the deteftable qualities of fin, and the high aggravations which have attended their own offences in particular.— What difmaying thoughts poflefs the mind, when men perceive the devices of Satan j the force of natural lulls in foliciting forbidden gratification ; the bewitching al- lurements in fenfual objeds ^ the torrent of evil cuftom, their own impotence, and the deceitfulnefs of the human heart : Yet againft all thefe hoftile armies combined together, muft they conftantly urge their way to hea- ven, if ever they arrive there. Well the Lord God knew what mufl be the imprefTion from thefe things, upon minds become fenfible of their expofed condition : — fenfible of the ob- ftacles, dangers, and enemies before them. Either they muft throw off all concern for falvation, in defpair of fuccefs, or be perpe- tually haraffed with the dread of perifliing by their foes at laft : for if in thefe circumllances, -^Ivation were no more than promifcd to him that that fhould overcome, and endure to the end ; tliis would contribute very little to relieve their diftrefs, becaufe the interefling painful queflion would flill force itfelf upon their minds, '* But who is fufficient for thefe things ?" And after the leaft wilful deviation from duty, or advantage gained over them by the enemy, they would be led to fay, If we could not ftaiid, how fhall we arife when fallen ? For thele conditional promifes, though necefTary to define the charader of the people of God^ and confront abufers of the dodtrines of grace, in no degree infure fuccefs. But this is the very blefling, which our tempted, ex- poted, and aflaulted condition requires. A^ a ground of confidence towards G o d in thefc perilous circumftances, the church needs, what the armies of Ifrael enjoyed in old time, an abfolute promife, " that their enemies Ihould " fall before them in battle." When the Promife, Covenant, and Oath of God, are given for this great purpofe, and re- ceive4 by faith, his people can meet all their foes, numerous, mighty, fubtil, and fuccefsful too as they have been, without difmay ^ can en- durfe the hardfnips of war with patience; — can confidently exped a favorable turn, when all feems [ HI 1 feems to be againft them ; — r can renew thfl charge, thpugh wounded and driven back* depending upon the fuccor they fhall afTuredJy: receive J and plead for it with growing iipppr- tunity as gangers prefs ; till tl^ey come off mora than conquerors i Tinging, " I^ot unto us, not; ^ unto us, but unto thy name be all the praife;, *« for thy loving kindnefs, and for thy truth's^ ^'ffHke," ' ■ ; Without this holy Covenant, and Oath of God, to afcertain beyond failure the falva- tion of his people, Redemption itfelf wants a folid foundation tp reft on, and muft be de- feated : for how Ihould tfiofe be able to cope with the' terhpter, more than a match for jidam in paradife, who are deftitute of his ori- ginal righteoufnefs ? How, without pofitive afTurance. of all-fufficient help from God^ are they to prefume they fhall conquer an ^rmy of foes, flronger by many degrees, than that which vanquifhed our firft father in all, his unimpaired ftrength ? But thanks be to God for a better Cove- nant, "^^eftablifhed upon new and better pro- mifes ! He has rejoiced the hearts of his peo- ple with the certainty of final vidory. He has Kd left '^tipbtf recbrii his unchangeable pif^i f ofe to fave their fouls, in the followi'ng ex- pfefs terms : '^,_ * ' "- God, willing more abundanfly to fhew ♦*'ijnto the heirs of promifc, the immvttability " of his counfel, confirmed it by ah Oath^ " that by two immutable things, in which it " was impoffible for God ta lie, we might *' have a ftrong confolation, who haVe fled '^ for refuge, to lay hold on the hope fet be- " fore us : whkh hope we have, as an anchor " of the foul,^ both Ture and ftedfafl, which " ^ntereth into that within the vei-1,, whither. " the Forerunner is for us entered,, even " Jesus, made an high prieft for ever^ after "the order oi Melchifedec^'' Heb. yi. , • The fame idea of compleat RedemptidnV Zacharins teaches in this prophecy: for the^ horn of falvation was raifed up, that the peo- ple of God, " being delivered out of the "hands of their enemies," and alTured of glory by the Covenant and Oath of Jeho- vah, " might krve Him without -fear, in " holinels and rlghteoufnefs before hjim, idl *' the days of their life." Behold the utmoft wifn of upright Chrif- tiaris 1 an abfolute fccurity that they ihall per- fcvere [143 1 fevere in dutiful allegiance, and uncorrupted afFeflion to the Lord ; neither feduced by fenfual allurements, nor fupplanted by the de- ceit of the fubtii, nor overpowered by the aflaults of the mighty -, — but having their heads covered in the day of battle, fhall re- turn victorious from the hard-fought field, to be unto their God for a name, and for an everlafting fign, which Ihall not b^ cut off. All, all this is abfolutely fecured in behalf of the people of God : for they are " vifited, *' redeemed, and delivered" by the horn of falvation " oUt of the hands of their enemies, ** that they may ferve," and his Word and Oath are given that they ihall ferve Him in holinefs, in devout obfervance of all his ordi- nances •, thankful for their deliverance ; ac- knowledging his righteous dominion by un- feigned obedience ; afcribing not unto them- felves, but to his grace alone, all the good that is done in them and by them ; zealous for his honor, and adtive in advancing his caufe. '^"Hk people have alfo infallible fecurity, that " they fhall ferve Him in righteoufnefs ;" that [ I^ ] that is, in th^ pradice of fincerity and truth, juftjce, liindnels, and ch^i^ity towards all me;n, *' eipecially the brethren/'r— y^// fhe days g/ their life \'—\xi the conftant tenpr of their conr ^^](5t — before the Lord^ from pure motives y not fuch, as pride or hypocrify, defire of pr^ife, or mercenary felf-love, fuggeft. Such is the fcripture character of the peo^ pie of God. What can be conceived mo^TC excellent ? To ferve the Lor d, is the glory of angels y to ferve Him as they dq, full of reverence, yet free frorn flavilh fears, qr pain- ful fufpicions, is the privilege of his people. To wear the royal livery of " holinefs^o the " Lord j" amidil all their infirmities, :^mp* tations, an4 enemies, ftill perfevering in obe- dience, is their high diftindtion. Such a charrrxjng idea, the infpired writers unani- mpufly teach us to conceive of the myftical body of Christ, which is his Church* CHAP. C 145 ] CHAP. XXII. On the knowledge of Salvation, nPHE dodrine of this prophecy, proves the miflake of accounting the know- ledge of Salvation, wild enthufiafm, ipiritual pride, and blafphemous prefumption, as it is common to do. For a prefent deliverance from the curie of the Law, the dominion of Satan, the World and the Flefh, wrought by the power of the Lord, in confequence of a Co-^ venant and an Oath, for the benefit of his church, infuring their perfeverance " in holi- *' nefs and righteoufnefs all the days of their " iife," is a demonftfarion, that they fhall never perifh ; and, according to exprefs tefti- mony of holy writ, defigned to be fo under- ftood and believed. I beg leave, therefore, to offer fome proofs in favor of a do6trine, which, from the begin- ning, has been the glory and triumph of Chrif- tians, though now, with other confiderabl^ parts of Revelation, fallen into generat xoji- tempt, and treated with derifion, L It C I4<5 1 It is plain then, from many declarations, that God greatly delights im the inembers of Christ, as their reconciled Father, and they are commanded fo to regard Him. " I fay " not unto you, that I will pray the Father " for you ; for the Father himfelf Ipveth^pu, ^' becaufe you hdve loved me, and ha\^e' iJb- " lieved that I came out from God."" But this pakrnal love cannot be rnanifefLec{ in teitiporal bleffihgs; becatTfe'm^ny^bf the faith-'- ful in every age, are poor, afflifted, aiid evij- intreated^ "Nor would pr6fperity fatisfy th'emV bit avife they value and long for Salvation, above Ull things . ' With'^orie 'heart and voice they-iky,' '^ Thy favor, G'God, is' better than *^I.iife itieif.-* HoW'theri'^can he'aft towards thehi the part ' of a gracious Father, 'if in a Mcorld full of troubles^' afid incapable of being faxislied' with ercatufe-good, they at^"t to be k^pt^'in'- ar^^ous ^ufpfenc^ about tfreif eternal Welfare. Yet it mufb be for,-'ainlefs' they enjoy the knowledge, of Salvation y- becaufe .without |}fi"^J'^4:hi),ugh" the L o r'd qi* glory^b^ jfppt^rp - j5lated hanging oh his cf-pTs a propitiation for Tih •, though' the promtie^' madq to ,'f perfe- ** V^rahce 'in well-doing^' b.e :receij^ed j ^and tfiey afd'ffoN^ co^fcip'us,' that' ^' with iimplicir.y i 147 I " and godly finc€rity, they have their conver- " fation ;" yet fince no certainty can be ob- tained, that they Ihall be preferved in this flate •, — fince the mofi fincere at one time, at another may prove moft infmcere -, and true worfhippers, may turn out traitors, rebels, apoflates. — In circumftances thus to the laft degree precarious, what peace can be enjoyed in the fervice, or family of God ? What peace when none can be fure, till they join " the " fpirits of the juft made perfed," that they fhall efcape " the fire, prepared for the devil, " and his angels ?" : rtiirl Should it be faid, that upright Chriflians m^Y have a, good bo^e, though no knowledge that they fhall be faved : I reply, this mull be founded upon the promife of God to pre- ferve them, and mufl caft out fear, or it will not manifeft to them the love of God as their reconciled father. But if the foundation of this- good hope is the promife of God, and the effed; ftrong confolation, there is the full affurance of faith, whether the name be ad- mitted, or not. Befides ; If G o d be the reconciled father o£,all who are his children by faith in Jesus . :..:,! L 2 Christ, [ H8 ] Christ, as the fcripture affirms, why are the endearing teftimonies of his love, to be withheld from them ? When our own chil- dren prove their afFe6lion to us by chearful obedience, are we wont to be referved on our part, in giving them to know the pleafure we take in them ? Are v/e backward in afiuring them, that we fhall promote their welfare to the utmoil of our power ? Such tokens of paternal love always invigorate filial affedlion. *' If ye then being evil know how to give " good things unto your children, how much *' more fhall your heavenly father, give the " holy Ghoft to them who afk for Him ? '* The holy Ghoft, whofe office is to be the feal, the comforter-, the earneft and pledge of the eternal inheritance. How then will thofe difputers anfwer it to God, who choofe to diveft Him of the bowels of a father ? who brand with opprobrious names, the rich comxmunications of his love to thofe who walk with him uprightly ? who reprefent Him only in the awful charafter of moral Governor and Judge of aU, ftire t^ make ftri6t inquiry into our condud, but feem prejudiced ftrangely agairtft the confequences of that endearing relat^ion of an affedionato • ^' parent^ r H9 ] -parent ; — that " his fecret fhould be with them " who fear Him, and that He fhould fhew' " them his Covenant ; — that he Ihould come " unto them, and make his abode with them, " filling their hearts with peace and joy in " believing, and caufmg them to abound in " hope, through the power of the holy Ghoil/* But if we are taught to conclude from the goodnefs of God, and his paternal love to the church of Christ, that He will give them to know, that they fhall certainly be faved, the truth of this conclufion is much more con- firmed, when the knowledge of Salvation is proved to be the beft prefervative from dif* obedience, and the ftrongefl incitement to lead a holy life. Yet in the very nature of things, every fuperabundant manifeftation of undeferved love, when underfiood^ mAift have this eft'ed. For though we may abufe and in- fult mercy exercifed towards us, it is only whilft we knov/ not our own deferts. Thqfe who think they have received but little, will Jove little, whatever favors are bellowed upon them. Thofe, who contrary to their acknow- ledged demerit, have received much, will love much; as Christ has decided the matter. And " if any man love God, he will keep his I 3 commandments. [ ^50 1 commandments." Almoft incredible are the efforts, which have been made to ferve a be- loved perfon, where fenfe of excellency in the objeft, has concurred with gratitude for fa- vors received. Such inftances are the embel- lifhment of hiflory, the wonder and delight of all mankind *. Mofc ilrange then would it be, and contrary to the very conftitution of our nature, if the manifefcation of God's everlafting love, to thofe who know they deferve everlafting de- ftruclion (v/hich is the cafe of all jeal Chrif- tians) fhould not conftrain them to love Him unfeignedly in return, all excellent as He is. To place us only within the poffibility of eternal life, by a conditional ranfom (pardon the * The common people of all nations, even foldicrs and failors, though in general immoral, to a proverb, ^always (hev/ the force of love upon their hearts towards a com- panionate, generous pommander, Thoufands of his fol- diers would fooner facrifice their lives, than fee him pevlfh for want of their help. Nay, if it be but a dog, who has fct his heart upon us, there are very few, who feel ipt themfqlvesconftrainedbythe affe6lion of the poor ani- mal to love him again.— From hence calculate the force witji which the knowledge of the everlafting love of God towards us, muft in its natural tendency operate. [ 151 ]■ the exprcffion) or to encourage ns in the midft of ten thouflmd foes with a ccnclitioniil promife, that if we exert ourfelves to the end, as we ought, v/e fhall conquer ; but without pofitive affurance of all-fuflicient aid to pei* fevere, leaves a dread upon the fpirits of falling into endlefs mifery, by a final mifcar- rlage : for we can never tell what a total change of our condition from good to' the re- verfe, a year, or a day may bring forth. Con- fsquently, if our concern for falvation is flrong,- wemuft be agitated, like m.en, whofe All lies at flake in a mod perilous enterprize, where few in comparifon efcape with their life. What joyous hope, what warmth of grati- tude, can ever fpring from fuch a profped ? Suppofe, on the contrary, that God for his great love wherewith He loved us, is pleafcd to make a Covenant, and confirm that Cove- nant by Oath, that all who really comm.it their poor, helplefs, guilty fouls into his hands, who is given for falvation to the end-, of the earth, lliall, maugre all their enemies, " ferve " Plim in holinefs and righteoufnefs before '•^ Him all the days of their life," and be raifcd up every one at the laft day. L 4 How [ 152 ] How forcibly adapted is fuch a plenary grant to engage the heart in the fervice of God •, — to make men fear and tremble before his goodnefs, feeling fomething of a facred horror, when folicited to prefumptuous of- fences ! How mighty in efficacy to load them with condemnation, and fill them with a fenfe of their own vilenefs, fhould they commit fm ! And thus prove the means of their recovery. Fadls confirm the truth of this reafoning. We cannot deny the falutary efiedls, which flow from a manifeilation of the everlafling love of G o D to the foul, when we fee the wifefl, humblefl, befl of men, made fuch by this very means. For inflance, Abraham was an idolater, a Syrian ready to perifli \ — but when Jehovah appeared to him, promifingto be " his God, and his exceeding great reward,*' he was ever after the Friend of God. Jacobs Mofes^ Samuel^ and Daniel^ all Chriftians agree to- admire, and are commanded to imitate.— What made them to differ ? The love of God manifcfted to them in fuch an abundant de-r gree. Who does not fland amazed at the lives of the apoftles, and above all at the la- bors of St Paul ? yet how few difcern the caufe of their fuperior excellency ! They all loved much, C 153 ] much, becaufe they were all afTured, that " their names were written in the book of" " life;" on which account, Christ com- manded them to rejoice, and not in their apo- flolic gifts or authority. He engaged his ve- racity, that when He left them. He would return again, to receive them to Himfelf in glory. The fame certainty of everlafling falvation was polTelTed by the priiT^itlve church of Christ. Witnefs the apoltle's declaration to the faithful at Corinth^ that " all their affile- " tions were light, and but for a moment •, " becaufe, we know^ faith he, that when our " earthly houfe of this tabernacle is diifolved, " we have a building cf God, an houfe not " made with hands, eternal in the heavens." Witnefs his forbidding them to go to Uw be- fore unbelievers, by appealing with furprifing boldnefs to their knowledge that they fhould judge the v/orld and angels •, — be prefent on thrones of glory to atteft the juftice of the final fentence pafled on all that periih, i Cor, vi. 2. Witnefs his commendation of the faith- ful, for " taking joyfully the fpoilln;^ of their *^ goods, becaufe they knew in themfelves, " they C 154 ] " they had a better and more enduring fub- « ftance." .Human nature, it is confefTed, is at all times the fame. And our enemies and temp- tations are nearly fo.^ Wherefore the, fame ij>anifeftation of the everlafting love of God to the foul, which produced in old time fuch excellent fruits, fuch unfhaken attachment to God, would work in a fimilar manner atprefent. And it is upon this account that I conclude we muft enjoy now, as fully as the faints of old did, affurance of the love of God towards us, in order to make us " followers of them who through faith and patience inherit the promifes." Since it feems a thing abfolutely impofiible that fuch Chriflians fhould love and delight to obey God, who think they honor him and commend their own modeily, by denying the knowledge of falvation till the judgm.ent day, or the hour of death ; like thofe who were always confident that to be abfent from the body, would prove an imme- diate tranilation into theprefence of the Lord, Further it is necefTary, that there fhould be fome invaluable privilege appropriated to upright Chriflians, defigned as a means, not r ^55 ] not only of engaging more ilrongly their affeflions to the Lord, but of dete6tinQ: and confronting falfe profefTors of the Chrif- tian Faith. This decifive touch -ftone is the knowledge of falvation. Talk only of an uncertain hope of going to heaven thro' the mercy of Got>, and you will find no one without it. From natural inftin6l, the bafefl of men, flatter themfelves they fhall efcape the wrath to come-, and conclude they know as much about their future allotment, as any body elfe does concerning themfelves. Wherefore they remain eafy and prefump- tuous, in grofs darknefs to the laa:. But from the dodlrine of this prophecy, fuch felf-deceivers may be confronted. Their prefumption may be overthrown, by proving, that the faithful enjoy at prefent an ineflim.a- ble privilege, to which they are utter firangers. -r-Propound the knowledge of falvation, built on oaths, and promifes, and blood, promifed to every member of Christ, which they all enjoy, or feek diligently to obtain; immediately the hypocrify of falfe profefTors ftands deteded, becaufe they are convinced in their own confciences, that this precious gift from heaven belongs not to them. Hence they [ 156 ] they mutt confefs themfeives to be what they are, or deny, againit plain fcripture evidence, that our heavenly Father is thus bountiful to his children. Wherefore in all the refent- ment which envious felf-intereft can excite, they blafpheme the knowledge of falvation, unable to bear the fight it gives them, of their own poverty and mifery, as Cain was to endure the divine favor manifefled to his righteous brother, full of faith. I add further, it is perfedly rational to con- clude, that different motives to obey God pre- dominate in the different Hates, through which we mull: pafs in our way to heaven, Fear of wrath, like the rod to little children, is of great ufe, in alarming conference, in working by the principle of felf prefervation upon captive fmners to cry mightily for deliverance. Yet much more excellent principles afterwards ac- tuate the faithful, becaufe what proceeds only fiOm ferviie fear, and mercenary felf- love, all mankind defpife. How much more then mull God rejedl it as refufe ? Yet fo long as we live uncertain whether we fnall be faved, higher motives to obey God can fcarcely take place in our breails : becaufe if the weight pf eternal things is duly felt, but the iffue remains [ 157 ] remains in abfolute fufpence, we muil fear more than love •, dread more the puniihment of fm than hate its properties-, — obey more in order to gain eternal life, than from delight in God, 'or his Commandments. And is not this to be very mean, and felfifh, and merce- nary •, that is, unholy to the lad ? No fer- vices whatfoever, fpringing from fuch bafe principles can honor either the law, or the lawgiver. In the midft of all we can do, with thefe views, we only refemble the monkey, who refrains from, breaking the china for fear of the whip, or is in very good humour for the fake of the nuts ! But this reproach has no place, when we have received by faith, the promife, covenant, and oath of God, *' that we flidi ferve Him " all the days of our life, in holinefs and " righteoufnefs before Him.*' . Obedience in this cafe fprings from gratitude and true no- bility of mind. It is obedience, in quality the fame as that which angels pay, obedience to theperfedlaw of liberty. " The willof God " is done on earth, as it is done in heaven,'* libt for any advantage to be gained — but becaufe the Lord is "worthy to receive glory, ** and honor, and power. Worthy is the " Lamb [ 158 ] *« Lamb that was flain, for he hath redeemed " us to God with his blood. Thefe are fome of the folid reafons, why we believe that upright Chriftians may know that they, fhall certainly be faved. The charge therefore of wild enthufiafm, fo audacioufiy publifhed by many modern divines againfl the full ^fllirance of faith, proves a charge derogatory in the highefl degree to the good- nefs of God, towards his church; is in- jurious to the caufe of holinefs ; contradids repeated declarations of fcripture ; and robs the faithful of the nobleft motives to obey their God. CHAP. XXIIL A further defence of the full ajjurance of Faith. nr H E reproach caft upon the church of Christ, as guilty of wild enthufiafm, iq maintaining the knowledge of , falvation, , has been proved groundlefs.— No lefs fo, is the charge of fpiritual pride : for there is no pride in being abfolutely certain of what God has been pleafed to beftow. Is it pride in I ^59 '] in us to maintain, that we are greatly diftin- guiilied in the place of our nativity above flaves, Jews, Turks, and Idolaters ? And why may we not poffefs, and knov/ v/e do ib, fpi ritual as well as temporal privileges, with- out felf-exaltation ? Befides, all who believe, have already re- ceived in Chrift himfelf, an infinitely richer g4ft than everlalling falvation. If it be no pride therefore in his church, to be certain He hath died for them, it can be none in them. to affirm, that they fhall be faved thro* his death : becaufe the favor of being ena- I^l^, :p lead, a holy life,, and at the end of it to admifiion into heaven,; is ' as nothino-, compared to redemption by the blood of the Son of God. If you have not known and believed this before, attend la'^^ "obvious proof of ^it, ' 111' j\ ■■ . ■ . ' ' ■ j>^ ..What- God. is. pleafed to fix our attention .upon, as the highefc exprefiion of his love, muft^-be, beyond; ^11 comparifon his richeft gfft... But our QoD never fays, He fo loved VRe^world as to provide a future ftate of re- %ard for the righteous, but fo as," to give hi$ "^^ onlj begotten Son^ xo the endjthat all who ^'^^b^lieve in him ihbuld not periHi but have " ever- t i6o 3 " everlafling life." Herein is love — Herein is it commended, that " He gave his Son to be " the propitiation for our fins : ** who died for us, when we were enemies to God. — " Rivers of pleafure at his right hand for *' evermore," the fcripture fuppofes, muft be their inheritance, for whofe redemption a price above all price has been paid. If this be denied, what force of conclufion, or idea of truth, can be found in St Paul's reafon- ing ? "If when we were enemies, we were " reconciled to God by the death of his Son •, " 7micb more, being reconciled, we fhall be " faved by his life ? He that fpared not his " own Son, but delivered Him up for lis all, *' how fhall He not wifb Him aJfo, freely " give us all things r" When the faithful therefore affirm their knowledge of Salvation, they only conclude, that He who loved them fo much as to give his own Son for them, when in rebellion againfl Him, will not, after they have laid down their arms, ever love them fo little, as to caft therri into hell : — that " He who endured the cro&, *' defpifmg the fhamc," for the joy of favirig their ibuls, will not afterwards fee them perifli, for want of faniStifying grace. Were [ I6I ] Were fo great a privilege, as tne knowledge of Salvation, faid to be acquired through any goodnels in themfelves, or lecured by their own iiiperio.r wifdom or power, it might be called fpiritual pride. But when all is afcribed to the Promife, Covenant, and Oath of God, to Him alone is the whole glory given. They only make a juil eftimate of their own ilate, as He hath been pleafed repeatedly to declare, and folemnly confirm it : " For if children, then *' heirs, heirs of God, and joint-heirs with " Christ Jesus." And if his faithful people mull: not believe their falvation {lands abib- lutely fecured upon this fure foundation, for fear of fpiritual pride, they muft, in order to be humble, regard the flrongef!: engagements, v/hich God Himfelf can give, with doubt and fufpicion. To the charge of wild enthufiafin, and fpi- ritual pride, againft thofe, who maintain the knowledge of Salvation is a privilege of the Chriftian church, that of blafphemous pre- fumption is generally joined •, but without caufe. For when men promife great favors, and to exclude the mod diflant ground for fufpicion, ftipulate to perform them -, wlio ever calls it prefumption in the parties to v/hom M the [ l62 1 the promlfes are made, to conclude all will be fulfilled ? We fhould think this ftill more unjuft, when the ability, chara6ter, and fide- lity of the promifer, add confirmation to the fecurity. If then the moft High promifes, covenants, and fwears by Himfelf, that his people " being *' delivered out of the hands of their enemies, '' fhall ferve Him in holinefs and righteouf- " nefs before Him,, all the days of their life •,'* can it be blafphemous prefumption in them to conclude ailliredly, that Fie will not falfify his "Word, alter his Covenant, and perjure Himfelf, by not bellowing the promifed blefs- ings upon them f Again, What Ihould we think if an affec- tionate parent had not only fubdued the ene- mies of his children, but left each of them at his death, by will, a rich inheritance ; by a will valid in law, and pleadable by every one of his heirs therein fpecified ? Should we not fay, it is the intention of the teftator, that when this will is opened and read to them, they ihould look upon the cflate as their own ? But fuch is the cafe of CmiisT and his church, as- ftated ftated at large in holy writ, to help our in- firmities in conceiving of fpiritual things. " Becaufe the children were partakers of " fleih and blood, He alfo took part of the " fame;" and fhed his blood to confirm to them a teftamentary right to the lef^gacy He hath bequeathed them ; which, for this reafon. He calls " the blood of the New Teftament." He is Himfelf " the Mediator of the New " Teflament, that by means of death, for the " redemption of the tranfgrefTions which were " under the firft teflament, they which are " called, might receive thepromifeof eternal *' inheritance." The reality, therefore, of this Will and Tef- tament cannot be fet afide, without difgracing our Lord and his Apoflle, by interpreting away the eflicacy of his death. But till this is fet afide, it can be no prefumption in the heirs to claim their inheritance- under that di- vine Teftament, and be certain they ihall re- ceive it in all its fulnefs. Should it be faid (which, as far as I can undei-fland, is the only remaining objedion) that none can know they are themfeives the M 2 heirs. C 164 ] heirs. I reply, this is an imputation upon the wifdom and goodnefs of our Maker, al- moft equal to the denial of the Teftament it- felf. For we read in fcripture, that God has made a Covenant, or Grant unto his people, which Hands confirmed by his Oath, and rati- fied by the blood of C h r i s t. — All this we read was done, that thofe who flee for refuge to lay hold of the hope fet before them in Christ Jesus, might have two immutable things to truil to, and derive from thence a llrong confolation. But how can this be, when no one is to know, that the benefit of this Covenant and Oath belongs to Himfelf ? It might full as well have never been given : for how trifling is the difference between no Co- venant and Oath, and between a Covenant and Oath to which no one can infallibly lay claim ? And this objection is the more reproachful, and the more weak, becaufe the holyGhofl, the Spi- rit of truth, is fent " to feal the faithful to the' " day of redemption, and to teach them to *' know the things, which are freely given *^ unto them of God." So that if none of the church of Christ can know they fliall be faved, then neither the Love, Promife, Cove- nant, and Oath of the Father — neither the Life, Death, Interceflion, and Grace of the Son, C 165 } Son, taught and confirmed by the Tedimony of the holy Spirit, are a fnfficient foundation for the knowledge of Salvation. They can- not be fafely depended on. Is not this a blaf- phemous abfurdity ^ Beware, therefore, how you take liberty to abufe the church of Christ, for maintaining their high privilege : fmce in fo doing, you refle6t equal difhonor on the office each Per- fon in the bleffed Trinity bears In the plan of Salvation. Expofe with what feverity you pleafe every bafe pretender to this unfpeak- able grace, and we will, we do join with you. Men whofe air and talk bewray forwardnefs and felf-conceit, and evil tempers confute their high pretenfions. Obje6t to the making aifurance of our eternal felicity, or Intereil in Christ, el'fential to the fi^Ith of a Chriftian. We will allow the difference between weak and flrong believers. But let not the truth itfelf, the glory of the church of Christ, the fuperabundant loving kindnefs of God, be denied, reproached, and blafphemed, on ac- count of many impoftors. Amidft the arts of fubtil difputants agalnil: Christ, and the miferable wranglings of profelTed believers fibout the meaning of his words, attempt not M 3 X9 C i65 1 to rob humble fouls of what alone can carry them above all perplexity, the full afTurance of underftanding, faith, and hope. Attempt not to bereave the excellent of his flock of their joy in waiting for the dawn of eternity, by telling them, affurance is v/ild enthufiafm, and fpiritual pride. Level not the children of light and of the day, with hypocrites and infidels in this moft interefling matter, the knowledge of their future allotment. Nor go on to encourage all lazy, ignorant, wicked profefTors of Chriftianity with this foothing falfhood, that none upon earth know that their fms are forgiven, and their fouls iliall be faved. You cannot oppofe the do6lrine of the full afTurance of faith, without maintaining it is for the honor of God, and the good of men, that upright Chriflians fhould remain in dark- nefs, or doubt-, contrary to what has been proved by fcripture tellimony. I would proceed one flep further, and in- trcat you to examine, whence fuch violent prejudice againfl the knowledge of Salvation takes its rife ? Not from good- will to men . — becaufe the lot of humanity, calls loudly for fuch a healing balm, for fuch refuge in life I 167 ] life and death ; — not from zeal for God, or the honor of his word, becaufe this exceed- ingly exalts the grace of God, and unfpeak- ably enhances the value of Revelation •, — not from a well-informed regard for holy praclice, becaufe the holiefh of men poiTefled the know- ledge of Salvation themfelves, and earneftly urged all whom they taught, " to make their *' calling and ele6bion fure.'' But ff violent prejudice againft this dodrine, cannot take its rife either from love to God, or man, or ho- linefs, beware it does not fpring from a defire to pacify confcience alarmed with the report, that others are fo much more favored than yourfelf ; or from grofs ignorance, not having devoutly fearched the Oracles of God-, or from envy, which cannot allow thofe privi- leges to be pofTeffed by another, which we pofTefs not ourfelves. M 4 C H A P. [ i68 ] CHAP. XXIV. On the ahufe of the Covenant of Grace. ^ I 'HE dcdlrineof this Prophecy, proves the ratal miilake of many religious profef- iors. They juftly affirm, that the Promife, Covenant, and Oath of God, are an infallible fecurity, that not one of theEledl Ihallperilh. But at the Hinie time, they feem ftrangely re- ferved and cool upon the point of ferving the Lord " in holinefs and righteoufnefs before " Him all the days of their life :" — As if this v/as not as much fecured, the means as the end, and no lefs a blelTmg. They will fpeak perpetually of the innrmities, fpots, and falls of the Elect ; fo that one is at a lofs to difcern any holinefs in them, or any benefit they de- rive from Christ, except that of efcaping the fiames of hell at lafl. This is a miilake, which it behoves every preacher and hearer of the Doctrines of Grace carefully to avoid, and zealoufly oppofe ; becaufe it is very common to charge both with [ i69 ] both with v/eakening the obligations to obe- dience, and making Christ a minifter of fin. — And whefc the Dotflrines of Grace are taught, Satan has no other refource to uphold his tottering throne, than that of beguilingmen to hnagine the everlailing Covenant will afford protedicn, if not to Antinomian rebellion, yet to carelefsnefs, formality, and floth. At the fame time it mufl be confefTed, that from the Apoftles days to our own, this utmoft llretch of human depravity has appeared, wherever the fcripture-dodtrines have been maintained. Some of the mofl: falfe, proud, lewd, covetous, and opprefTive of mankind, each .pradlifmg his iniquity till death, have been fierce advocates for the everlafting Co- venant, though enjoying not one blcfTing from it. It is neceffary on all thefe accounts^ to al ledge feveral proofs that every religious profeflbr, v/ho fancies himfelf excufed in any degree from ferving the Lord " in holinefs and ^' righteoufnefs," under pretence of being fafe in the everlafting Covenant, is a miferable felf-deceiver, an hypocrite, and traitor in the church of C H R I s T, againfl various indifpu- table teftimonies of his guilt and prevarication. He [ 17° ] He is thus guilty againft the plaineft tcf- timony of the Covenant itfelf, of which he makes his odious boaft ; for this is holy — an abfolute grant of knowledge, power, and grace to his people, enabling them to ferve the Lord acceptably. — " I will put my laws " into their mind, and write them in their " hearts. — Theyfhall be to me a people, and ^' I Will be to them a God."— Wherefore the circumftance of (lightly regarding perfonal obedience, inflantiy ftamps a man's chara(51:er, no lefs than calling Jesus accurfed. — It proves him to be an alien to the Covenant; — it convicts him of impoilure upon the fpot, in laying claim to that divine grant, which is the promife and certain means of fandtifica- tion, himfelf remaining unfan6tified. The end and defign alfo of the Covenant and Oath, no lefs than their nature, bear clear teftimony againfl fuch a religious profeffor, as an hypocrite. For both are proofs of the immutable purpofe of G o d, to fave his peo- ple in a way of holinefs, which proofs they greatly need. To them. Sin is the greateil evil. — They walk in a fleep and ilippery path, befet with fnares, and infefted with watchful, cruel foes. So that they would be utterly [ '71 ] Utterly diiheartened, through the grievoufnefs of the way, were they not comforted by gra- cious engagements from God in their behalf. All dependence, therefore, upon the Covenant and Oath, for any other purpofe orviev/, than to ferve the Lord with full afTurance of fuc- cefs, is a barefaced perverfion of the exprefs defign for which both were revealed. It is like perverting the proclamation of Salvation in Christ,- the grand encouragement for fin- ners to return to God, into a reafon to hope for Salvation, though we never return to Him at all. The Covenant and Oath were given for the benefit of brave foldiers, to make them con- tinue fuch, not to l]<:reen one fcoundrel cow- ard i — to chear true-hearted, manly fufferers for the fake of their Commander. What is this to a traitor, who holds correfpondencewith his foes, and favors them ? Such an one is proved upon the char eft evidence an impoftor, when he pretends to trull in the Covenant, and iliould be treated accordingly. Religious profefTors of this caft deceive themfelves, in contradidion to the pradlice of the moil excellent, who have received the Covenant [ 172 ] Covenant and Oath of God, as an infallible fe- curity to his church, that they fhould be faved. Who fpeaks fo fully on the high fubjecls of Predeflination and Election, from whence the Covenant fprings, as St Paul? But did He flight perfonal obedience ? Did He watch,' did he pray, did he mortify fm, or labor lefs rn the fervice of his Lord, on /i'/V account ? Did He not appeal to the witnefTes of his life, and the fearcher of his heart, how holily, how juflly, how unblameably He behaved ? What ufe did the primitive believers make of the Election of Grace, and of the everlafl- ing Covenant, which St Paul preached ? Did they think flightly of perfonal obedience ? On the contrary, fee how he exults in the fanflifying virtue of this dodbrine. — The be- lievers at Ro?ne were fpoken of, he tells us, through all the Chriftian focietles in the em- pire, for the obedience of their faith. And he returns ardent thanks to G o d for the churches of Tbefalomca^ which were his glory, and examples to all them that believed in Macedonia and Achaia. There are great numbers alfo to this hour, who reap the fame glorious advantage from the [ 173 J the everlafting Covenant. — Their dilcourfe is profitable and animating ♦, their watchfulnefs and felf-denial, ftriking ; their cordial reo-ard to the duties of their ftation, and their humi- lity, beautiful in the. eyes of all around them. Now either thefe venerable witnefles did not underlland the nature, defign, and end of the everlailing Covenant, or every carelefs profefTor of faith in it, mud: grofly deceive himfelf, muil be full of hypocrify. Such an unhappy miftake is alfo made againfl the teftimony of Confcience, which can enjoy no peace with God, but in obedienceto his will. For, though fome evil workers boldly affirm the Covenant is their fure prote6lion, no lively hope fprings from hence. — It may ftupify, like falfe dependence on the infinite mercy of God, fo common in the world — but it can do no more; becaufe the Bible is the pretended warrant, from whence iVich hypocrites would draw this conclufi.on in their own favor. But the Bible denounces wrath againll all workers of iniquity, in terms to the full as plain, as thofe which alfert the infallible falvationof theEle(5t:. Now it is not in the power of man fo firmly to believe one part of the Book of God, a3 from i m 1 from thence to be eafy with refpeft to eternity; and yet fo firmly difbeiieve at the fame time, another part of the fame unerring, volume, as not to dread the wrath it denounces to our condemnation. — : Befides, peace of confcience is the gift of God, which hypocrites can never receive : becaufe He is of purer eyes than to dwell with evil. He ever frowns upon the rebellious, and under that frown, every heart not hardened to perdition, mull ach. Even large experience of his love, joined to c'ear knowledge of the adorable plan of Salvation, makes no difference at all in this matter. No fooner can fm be deliberate-y committed by thofe who are juilified, and fhall certainly be laved, than the foul inilantly fuf- fers, as the body does by a ilroke of the palfy. The divine prefence withdraws, the love and glory of Christ become obfcured ; — condem- nation fills the confcience. Tlic hands which would now lay hold on tlie Covenant, fhake and tremble : — diftrefllng doubts and fears, whether ai4 paflexperience hasnot been a delu- fion, flrongly affaii the mind. Pr:iyer is with- out accefs to God, or any comfort, till broken- nefs of lieart begins, and fincere lamentation for the offence, till the 1 :ord lias been ofter* and earneftly befought to heal the backdiding, and reftore comfort to the mourner. All thefe particulars we read in the cafe of fcripture faints, after they had been overtaken with a fault. — We find them recorded in the lives of the mofl excellent; — and they are ex- perienced by every member of Christ, when- ever betrayed or fuprized into any evil thing, contrary to the tenor of his upright condud. And till God ceafes to be holy, to be jea- lous, to love his people, and promote their interefl, thefe things muil: be fo. Otherwife, He would encourage them to defpife his holy authority, and lightly regard committing, what his foul abhorreth. Confequently, all reli- gious profefTors who trifle with fin, or think little of the abfolute neceflity of bringing forth fruit unto holinefs, under pretence that they are fafe in the Covenant, either know no- thing of the grievous felf-reproach and dif- refs which ingenuous minds feel upon offend- ing GoD; or foaming out their own fliame, fpeak as if there was no other reafon to re- frain from fin, than to efcape the mifery of heil. Provided therefore infernal m.ifery can be avoided, it is of fmall moment, whether Goo [ '76 ] God be pleafed or provoked. Is not this the very fentiment and temper of an hypocrite unmafked ? Such religious Profeflbrs deceive them- felves againfl the cleareft teftimony of the ab- folute neceflity of perfonal holinefs, in order to enjoy heaven itfelf. All pleafure fprings from fuitablenefs in the objedt, to the f^iculty which it gratifies. Sounds full of fweeteft melody can give no pleafure to the palate, nor delicious food to the ear, from want of this correfpondence. For the very fame rea- fon, a place of perfe6t purity, cannot poflibly yield fatisfaftion to the unclean. The prefence of holy angels, and an holy God, have nothing in them to pleafe ftich fallen fpirits, but all to confound them. We fee fome, even upon earthy fo divinely changed, that the flaves of fin are under reftraint and awe before them. What then muft be the efi-'ecft of infinite fandlity ? There can be no pafTage from a ftate of natural depravity, to an immediate pofTelTion of glory. Sinners mufl firft come as living Hones, and be* built up in CiiRislr, a fpiritual houfe, an holy pricRhood to offer up fpiritual facrifices, acceptable to God by Him : in which holy education, the very tem- per . [ 177 ] per and conftimtion of heaven is obtained. The whole fcripture teaches this truth, bvTt never more clearly, than in the pafTages which aflert the dodtrine of Predestination. In one, believers are faid to be " chofen before the *^ foundation of the world, that they might *' be holy :" In another, that they are " pre- •' deftinated to be conformed to the image of *' Christ :" — In a third, that " thofe whom ** God foreknew, are chofen, through fandbifi- ** cationdf the Spirit, and belief of the truth.'* So that as the faculty of reafon is necefTary to qualify men for comnjunion in-fociety, no lefs necefTary is love of righteoufnefs, and ha- tred of iniquity, " to make them meet for ♦' the inheritance of the faints in lig'ht." The fcripuire affirms, I allow^ tliat there is a very wide difference, amongfl the members of Christ, in the degrees of their perfonal obedience. Some bring forth an hundred- fold, fome only thirty. Yet all pofTefs excel- lent knowledge, lively faith, and love un- feigned, from which they confcientioufly obey., Jlence perfonal obedience, is conftantly de- clared to be the diflinguifhing mark of the ipeople of God. See how their excellent cha- .r-ader 13 drawn in the ii^'^ Pf aim, " They [ 178 ] " are undefiled in the way, and walk in the ^'- law of the Lord: — They feek Him with " their whole heart : — They do no iniquity :■ ". They efteein all God*s precepts concerning *^r ail things to be right, and hate every falfe ^' way." There would be no end of repeat- ing teilimonies from all the prophets, thilt '' the way of t, is a contradiction to every cha- radler^Lven Q>i them by the holy Ghoft. . Whenever, therefore, upon profefling to be convince4 of the truth of the doctrines of Grace, you entertain flight notions of the ab- folute necelfity of holinefs, begin to negled recret , prayer, or.' ufe the means of Grace, '■Without prizing them highly ; — whenever you delight to hear of final perfeverance, and fi- ni-Ihed falvation, but feel fecret difgufl vvhen urged to " jprefent yburfelves a living facri- - .: ••••'-•• - - « fice r 183 1 ♦* fice unto God j" be afllircd you grofly mif- take the nature, — you pervert the dcfign of of -the holy Covenant. Cry to God, if the thoughts of your heart may be forgiven. ,. ,yi?i\i!S the fa.tAl JQiiftake, too often found amongft religious profeffors, who receive the fcripture-dodrines of Predeftination and Elec- tion, but difregard perfonal obedience, Hands confuted upon their own principles. Since Upon thefe principles, fuch a conftrudion of the everlafling Covenant, is a flagrant contra- diction to the teftimony of confcience ; to the eflential character of a difciple of Christ-, to the generation of the faithful in all ages ; and muft certainly, if perfifted in to the laft, bring on everlafting deftru6lion, according to Qur L o R d's declarations. Thefe various proofs are nbt to be refifted, but by that hy- pocrify, which is capable of abufmg, and turn- ing into poifon, every fcheme of religion which God can propofe. Thefe proofs of the abfolute necefTity of holinefs, in full confiflency with the dodlrines of Grace, fufficiently fecure obedience -, — be- . caufe by thefe proofs, Christ and his Apof- tles, confront and expofe hypocrites. — They N 4 do I 184 ] do not ever,, as I remember, deny, that the Ghurch of Christ is accepted in Him, andi compleat ; juilified through faith once for all, without the deeds of the law. In this manner, they defended the truth againft all charges of licentioufnefs,- which, fipom the be* ginning, were brought againft it.. And every other fcheme for promoting ho- linefs, v/iW- do^^m tbe end^ much more mifchief than fervice to the caufe of holinefs. For every other fcheme,. eftablifhes the old Cove- nant upon the ruins of the new •, — makes the righteoufnefs of faith, give place to the righ- teoufnefs of the kw> — deeply fliades the glory of the Redeemer's- life and death-, — robs his church of the ftrongeft and pureft motives to obedience ; and, in the conclufion^ as c^rtainlj^ overthrows the gofpel, as Antinomian blaf- phemy itfelf. The only difference between the Popifli dodlrins of a fecond juftificatioa by works, and Antinomian abufe of the doc- trines of Grace, the two extremes, lies here : — The plan of a fecond final juftification by works, produces an apoflacy from Christ. by flow degrees and fair appearances, thus beguiling the fimple. Antinomians, with their lieaven^daring falilioods, too grofs for any but abandoned. [ 1^5 ] abandoned hypocrites to bear, ftab the gof^ pel to the heart at once, in the face of the fun. CHAP. XXV. On the error of exalting Morality y to the difparagement of Faith and Holinefi^ TTHE doftrine of this Prophecy, proves clearly this fatal miftake. Yet what con- fident pretenfions to merit ! What felf-fatis- fadion do we fee many take in the fuppofed fufficiency of honefty and benevolence, who, notwithftanding, pofi^ but a very finall fliare of thefe excellent qualities: — infenfible, it feems, that Moralifts (as they affed to call themfelves)'who ferve not the Lord in holi- nefs, are of all men mail: tmjuft^ are enemies to mankind in feveral capital refpeds;. dired oppofers of God -, and incapable of admif. fion into heaven, without an entire change of heart. Profane moralifts are the moft unjuft of men j — becaufe the higheft degree of in- juftice^ i j86 3 |uftic^, is .to dejfrayd our greateH Benefadlor. But our greateft Benefador, heyond compari- fon, is the giver of all we enjoy, and of o.ur every capacity for happinefs. Wherefore adoration, -eileeiii, gratitude, humiliation ibr- every offence committed againfl Him, with fupreme lov£, sxc the things which are God's ; — due to Him by an indefeafible right, pofi- tively required from us all. When the Jews of old, withheld from Him the tithes and of- ferings which were demanded to fupport the temple-fervice, where the Gob of Ifrael was worihipped. He accufed them in thefe forci- ble terms : — " Will a man rob God? yet this *' whole nation hath robbed me." — But if this was robbery of God, what is it to anni- hilate the firft and great commandment, un- der pretence that cordial! regard to the tempo- ral w^l^€ of our fellow- creatures is ft>ifi^ cient ? To every perfon who holds this mif- take, we may ,fay with the utmoft propriety, . — " Thou that abhorred^ injuftice, doft thou commit iacrilege .? How ridiculous are all thy -pretenfions to an high regard for moral con- . dudt, when thou thyfelf liveft in the commif- iion of the bafeft theft any creature can com- mit,, that of robbing God, and teacif)ing others to f 1^7 ] to do the fame, yet account themfelves good men ! " I prove further, that Moralifts^ by extolling honeily and benevolence, to the difoaragement of faith and holinefs, are Enemies to mankind in feveral capital refpedls : — Enemies, by keeping them in grofs ignorance of God, his works, his gofpel and falvation, as if thefp things were of no confequehce \ — in teaching them to defpife devotion, tlie fource of the beft pleafures we can know on earth : with- out which, every advantage of nature or fta- tion, is apt to puff up ; profperity to intoxi- cate ; and extreme adverfity, to plunge into defperation :— v/ithout which, folitude proves very irkfome ; fociety, full of contention | and every condition of life, difTatisfyi ng ,: — without which, men of all ranks and ordqrs, are forced to fly to childifli fports, to mefi -the Dinjmty of Christ. ^T^ H E dodrine of this PropheGy proves thfeii* fatal erroi-, who degrade Christ ifttb a :mari like oiirfelves, or eileem Him lefs than very Got): for Gabriel .calls Him the Lord God of Ifnasl% and ZachariaSy the L o R D, the Higheft.' ■ ^His hiftory, from his conception, to the full ellabliniment of his 'Ghuf' all the angels of God wor/bip Him " p ^ Her^ [ 214 1 Here again every thing is prepofterous, if He whom ail the angels were to worihip, was more inferior to them in nature, than the mail flupid peafant is to Solomon in wifdom. And with what truth could Gabriel call the infant Jesus, the Lord ; or how could He be the ofcj^ft of divine adoration, at his birth, beiri^ no more than a man like ourfelves ? Furthej^, The hiftory of Christ, proves He did the works, which are afcrib^d %o God alone ; -which none of his meffengers, though .empowered to work miracles without number^ ever did; that He fpoke of Himfelf in terms^ which it were blafphemy for any but God to ufe •, — that the rays of divinity Ihone forth in his Death •, and that He did receive on earth, and Hill receives in heaven, the worfhip due to God only. Can He then be lefe than the true God ? For infcance ; Power over the winds and feas, was n^ver exercifed by any mere man. This is alkdged in the Old Teftament as a dpcifive proof, that the God of the Jews was the Almighty. — Pfalm Ixxxix. ^^(^. " O Lord f' God of Hoils, v/hp is a ftrongLoRD, iiki? un- ^' to Ti)^ f . or, ;a thy feichftilnefs round ^bout Thee.? t "5 1 ^* Thee ? Thou ruleft the raging of the fea; *' when the waves thereof arifc, Thou ftilleft " them.'* Pfalm cvif; 25, 26. " For He com^ " mandeth, and raifeth the ftormy wind, ^' which lifteth up the waves thereof: — They '* mount up to the heaven, they go down ** again to the depths ; their foul iis melted **= becaufe of trouble : — They reel to and fro*, *' and ftagger like a drunken man, and are *' at their wits end. Then they cry unto the **. Lord in their troubk, and He bringeth *' them out of their diftrefies. He maketh " the florm a calm, fo that the waves thereof ** are Hill :— Then are they glad, becaufe they ** be quiet. So He bringeth them unto their '" defired haven." A more rnajeflic defcriptlon of almighty pdwer, cannot be found. Yet this very fcrip- ture, wirhout altering a fyllable, relates a fa6l, which pafled between Jesus, and his difciples, A violent ftorm arifes, the waves of the fea are lifted up : His difciples are ready to pcrifh, for the Ihip v/as beginning to fink. They call not upon the Father, but upon Christ; not to pray for their delivera^nce, but to fave them Himfelf. He hears their cry. He rebuked the wind. He faid unto p 4 the t 2I6 ] the fea, " Peace, be ftill ; — and the wind " ceafed, and there was a great calm." Now if uncontrolable dominion over the winds and waves, be in the Old Teilament a de- monftration, that the God of the Jews was the Almighty ; the fame uncontrolable do- minion, exercifed by Christ in the moft god- like manner, when invoked as alone able to fave, muft prove with equal force, that He is the Almighty alfo, one with the Father. Again ; We find that fp reading out the heavens alone, and treading upon the waves of the fea, are joined together as equal adbs of almighty power, peculiar to God, — Now turn to Mark vi. 49. There you read, that when the difciples were " toiling in rowing (for " the wind was contrary to them) about the " fourth watch of the night, Jesus cometh " unto them, walking on the fea, and would *' have pafTed by them. But when they faw " Him walking upon the fea, they fuppofed " it had been a fpirit, and cried out (for they ^' dl faw Him,) and were troubled. — And im- '' mediately He talked with them," by which they muft know who it was. — After this He faith unto them, " Be of good cheer, Eyw c«i(*», ^' I mn //(?, be not afraid." Here in the very exerciic [ 217 1 ekercife of an r-(5l, declared in fcrlpture to ap- pertain to God alone. He calls Himfelf Je- hovah •, — {or I {im He ^ means no lefs, as fhall prefently be pnoved. 'Should it be faid, no works wrought by Christ, can ever oblige us to conclude He was the true God, becaufe He fays, " I can *' do nothing of myfelf •," and prays to the Father, when He raifed up Lazarus from the grave. I anfwer ; it would have been impoflible, without thefe declarations, for us to have be- lieved there is any diftindlion of perfons in the divine nature, as we are taught to do ; or the fubjeftion of C h r i s t in his offices of Servant and Mediator, to which he hum- bled himfelf, as the prophets foretold. Be- ing, therefore, very Gop, and very Man, in one Christ, He could not, confid- ently with his own chara6ter, but fpeak at different times in a ftyle proper to both. The church of Christ, therefore, can perfectly reconcile this apparent contradiction, and all paffages in holy writ, which exprefs his infe- riority to the Father, and entire dependence, upon Him : for this belongs to his charaifler as £ 2i8 ] as. very Man and Mediator. — But upon fup^ pofition, that Christ is lefs than very God, no vindication can be admitted for his ever ufing the ftyle of God, when He fpeaks of Himfelf. Wifdom, goodnefs, modefty, and truth, all require, that creatures fhould, -with a facred dread, abftain from every thing tend- ing to confound themfelves with their Creator. But Jesus does the very reverfe. Hear Him vindicate Himfelf, when accvifed of pol- luting the Sabbath : " Hitherto the Father *'. worketh, and I work." See the fign He gives, upon the Jews requiring on^ of Him, as his authority for driving the buyers an(l fellers out of the temple. "-^ Deftroy this tern- " pie, (pointing to his own body) and in *' three days, /will raife it up." Hear Hiiji foretelling the victory of his crofs : " And I, '" if I be lifted up, w'ili draw all men unto " me," John xii. 32. But above all obferve, Christ frequently calls Himfelf Jehovah, or, I am He, That this expreffion fignifies Jehovah, cannot be doubted : — for it means felf-exiftence *, and is very often uied, to denote the fupreme ma,- jelly of heaven and earth. Thus Deut. xxxii. 39. " See now that I, even lam He^ and there " is t 2r9 } ** 15 no Gop with nje."— -P/^.^«cji, 2 7,-, »' lain He," ' Mari^ other parages might be '^i^^d. -Butthefiifuffieiently prove, that the jkv^ V^ere taught from holy writ to under- il^nd, that t|xk'>gi*aAd app^llfation, I am He, exprefllng necefikry exiflende, belonged only TO the Creator of all things; : Btrt this very appellation, ^Ch-R'IST HJmfelf afllimes, as his own proper name.- Difcovering to the apof- tles, the almofl ihcredible treachery- of JiidaSy in betraying Him, " Thefe things I tell you,** fays He, '^ before it come to pafs, that when it *' is come to p^ls^ ye may believe:'^ that is, from this inftartce of my omnifcience, " that / " am He" When the Jews were enraged at his afTerting his own exiftence before Abraham^ He enflames their rifing indignation againit Him- felf to the utmoft height, by affirming, with a kind of oath, his fupreme Divinity.— " Verily, "" verily, I fay unto you, htiovt Abraham was, I " am," or, lam He: A truth of fuch abfolute neceflity tq be received, that He tells his adver- fafieg, [ 220 3 farles, ver. 24. ** If ye believe not that / oM '' He^ ye Ihall die in your fins," How then could the Jews do lefs than they did, regarding Jesus only as a man ? They heard Him repeatedly affirm, " I am the Lord ** God. I fokmnly afFure you, / am He. I *' again tell you, that if you do not believe *' that / am He, ye ftiall die in your fms.'* God had given them a law againft blafphe^- mers and falfe prophets, commanding th^ they fhould be put to death by ftoning; Sup.- ,pofing, therefore, Jesus w^s a me^e man, it was their bounden duty to ftone Him to death for thefe fayingSy as we know they often at- tempted to do. And it is the bounden .duty of thofe, who arrogate to themfelves. the title of rational Chriiiians, chiefly for agree- ing with Jews in denying the proper Pivi- nity of Christ, and, with Jews, brand his church as idolaters for worfhipping Him ; it is their bounden duty, I fay, if they believe God abhors idolatry, with them, to call Jesus accurfed; when they read in his authentic hiftory, that He takes to Himfelf the incom- ,municable name of Jehovah, — / am He^ This fuppofed blafphemy, was the caufe of his death. For " when the high prieft afked '* Him, E 221 } ^5 Hrm, and faid unto Him, Art Thou the ".Christ, the Son of the BleiTed ? Jesus. '' faid, I am j or, I am He : — and ye fhall "lee the Son of Man fitting on the right *-> hand of power, and coming in the clouds *' of heaven. Then the high prieft rent his. *'• clothes, and faith. Ye have heard the blaf- *' phemy, what think ye ? And they all con- *' demned Him to be guilty of death," Mark xiv. 63. And now fee how they gather round his (crofs, cafting barbarous infults on Him in his agonies, and triumphing over Him in his fall. Behold his face, more marred than any man's, and his body ploughed up with long furrows, by the fcourging He endured ! Hear that loud and bitter cry, as of one finking under inex- prefllble horrors of mind, " My God, my " God, why haft Thou forfaken me !" — Still the union of the divine and human nature never appeared more inconteftable, than in the midft of all this fhocking fcene : — for a ^ruffian, upon his own confeffion deferving the death he fuffered, calls upon Jesus to remem- ber him. He inftantly receives from Him, an affurance of immediate everlafting happi- ^ nefs. Who can deliver after this manner, but God Cot) ^lont > Take off" the vieilv which hides' from the eye 6f fenfe aiid' unenlightened r^a-' foh the tranfa6tk)n which paffid- on the crofsV and you Xviil perceive, that Jfesi^s appeared in no inftance of his life fp glarjtftrs, as when He hung a fpeflacle to men and angels on the ^c-' curfed tree. Then " his 4eath deltroyed death,' <« and him that had.the power Of it. As Mofes^ " lifted up the ferpent ih the i^ilderncfs, fo " was the Son of Man lifted up," bound anlf by the cords of love, for the healing of the nations. His precious, blood, which batlied his body, flowed "a fountain, for all fm^ and "for all uncleannefs -" ofwliich the growing virtue, and the grov/ing praife, fhaii iiil. with wonder and joy all heaven for ever. Can fuch beneficent' effe(51:s be afcribed t6 the blood of a mere man ?. or can the death of one innocent creature be the -atonement for thefms of innumerable my riadjs,'an ^em. ? Would thefe things be alleriecfe it R 4 (lie [ 248 ] the peculiar do6trines of the Gofpel were above common comprehepfion ? They mvifl then work like a charm, and the loweft of the people become rich towards God, and wife, and holy^ and be received into glory, without underftanding the things preached to them, as the means of their falvation. To pofitive aflertions of the ufefulnefs of thefe doctrines, an exprefs command is add^ ed, to tether argument. Even an enor- mous offender dying under the hands of juf- tice, is a .powerful preacher againft his own crimes, to a thoufand fpedators. His end will draw attention from young and old, rich and poor, who would fleep over every exhortation to obey the laws, without fuch an example of juftice before their eyes. The Jkath of an innocent man, of a martyr, is ftill more more intercfllng. But a father, affedled as David v{2i^ for his rtbellious Abfalom -, and not only willing to give up his own life a fubftitute for his abandoned offspring, but actually expiring a facrifice for them, ex- cites the tendered emotions the heart can feel. — We fliould even be reproached as wanting in humanity itfelf, did we not paf- fionately admire fuch a character. From thefe inftances, judge what mud be the imprefiion, v/hen the Maker of all things faith, " Lo, I " come ♦, (a body haft thou prepared me,) to *' die for the ungodly, for fmners, for ene- '' mies." When this fad is believed and realized to the mind •, love, and adoration, and zeal to pleafe fuch an unparalleled bene- fadlor, fprings up ♦, — a Lawgiver higher than the heavens, purging away fin by the facrifice of Himfelf, that his people might be fxved, and the law receive no diilionor *. The * A very remarkable faft in the life of Lyairgus, Prince of Sparta, proves what flrong imprcfTions, fuf- ferings endured for our benefit naturally make upon us. When Lycurgus attempted to bring about an equal divi- fion of the Spartan lands, the very fird propofal met with fo violent anoppofition from the men of property, [ 258 ] The rich bleflings alfo which are purchafed by this bleeding oblation on the crofs, with the godlike manner of their conveyance, are formed to win the heart. Forgivenefs of fms, peace with God, free accefs to Him, as his adopted children -, a new creation of mind after his image ; the pleafures of a holy life •, hope abounding in the midil of trials ; vic- tory over death ; a refurredlion of the body to glory ; the fight of God as He is, and the eternal enjoyment of Him in heaven. All thefe bleflings, offered without m.oney, and without price, to every one that thirlleth for • falvation, tliat a fray enfued, in which Lynirgiis loO; one of his eyes. The people, (truck with the fight of the blood of their admired lawgiver, feized the offender, one Alcander by name, and gave him up to be punifhed at difcretiort. J^ycurguSf with the greatefl; generofity. freely forgave him : for which Alcander inftantly admired and loved laim; became his warmeft friend, and grcciteft advo- cate with the men of property, who oppofed his de- f>gps,. If the lofs of one member of the body only, in a noble contention for the welfaie of the republic^. wrought thus powerfully pn the people, and on Al" cander himf^lf, whqn, fovgivep hi^ pffcncq, we a,j:(? ?iQt U^ wonder at th^t frying, "And I, if I he lifted, up, mil *' drnzo all wen unto. m&/* It wasipokcn from, a. thprough, k^nowlcdgc of human nature, no lefs than the irrevcrfi- Vle purpofe of his own mind. [ 259 3 falvation, however deeply he may have plunged himfelf in guilt, are glad tidings, extorting that exclamation, " Lord, what is man ' that " thou ib reo-ardeft him ?" Thefe thing-s are calculated to put all the powers of the foul into motion, becaufe they are infinitely grand, interefting, and defirable. •o' But Ihould there be no fpark of ingenuity in our breaft, to kindle at fuch an objedt as a compaflionate, dying, crucified Redeemer, and the unfearchable riches of his grace ; fhould nothing but fear and terror be able to awaken and alarm •, what will you name cquai to the fecond appearance of this rejected, de- fpifed, injured Lamb of God, as it v/as prc- fented in vifion to his beloved difciple ? . " I faw," he fays, " a great v/hite throne, *' and Him that fat on it ; before whole face " the earth and the heaven fled away, and " there was no place found for them. And " I faw the dead, fmall and great, fland be- " fore God ; and the books were opened, " and another book was opened, which is " the book of life; and the dead were judged " out of thofe things which were written in *''^,the books, according to their works. And " the fea gave up the dead which were in it ; s 2 ^' and [ 260 ] *' and death and hell delivered up the dead " Vv'hich were in them -, and they were judged " every man according to their works," Rev. XX. Then (in the words of a fpirited writer) " the intemperate gratifications of corrupt *' men, their impure indulgences, the ruin " of the innocence, peace, and uiefulnefs of '^ thofe whom they have made fubfcrvient to " their pleafure, ambition, and avarice, fnall " be recalled to their remembrance •, fhall " appear in all their dreadful circumfbances *' of aggravation, and receive from the Judge '^ the due recompence of divine vengeance! " Then neither titles of honor, pofTcffions, " family connections, nor any advantages " they can here boaft, fliall avail in the leaft " to ward off the fentence of the impartial " Judge, or flielter them from the ftroke of *' that almighty arm, v/hich lliall be lifted up " againfl them. Then the eternal confequences " of divine anger iliall purfue their crimes. *' The Redeemer Himfelf fliall pronounce " them acciirfed. Heaven fhall rejedl, and '' for ever clofe its gates againfl them. They " fhall be forfaken of God, fhunned by his " holy angels, avoided by all the wife, the " religious, [ 26l ] " relio-ious, the recovered part of mankind, as « contagion itfclf, and marked out a:> veHels " of wrath, endured widi much long-fuf^cr - « ing, and fitted for deftruaicn. rhcn thit " faith, piety and virtue, which they wickedly « defpifed, fliall appear to be the only dii- '^ tindions of mankind, which God regards, " and the fole qualifications for eternal hap- " pinefs. — Then the followers of Christ in « all the excellencies of the Chriftian life and " charafter, fliall be owned as the only genuine '.' children of wifdom •, iliall obtain the ap- *^ probation of heaven and earth, and be ac- *t counted worthy through the all-powerful " merits and intercefiion of Christ, to ob- *^ tain eternal life and glory." There can be no greater miilake, therefore, if we really mean to promote the pra6i;ice of good works, than to omit, or but flightly mention fuch fubjefts as thefe, in order to ledureupon fome fingle duty, recommending it as amiable and excellent, or painting the condu6l oppofite to it, as bafe and hurtful. Thefe fuhje5ls, either to gain attention, or roufe the foul to a6tion, compared with the Fall, the Redemption^ the Eternal Judgment, are weak as the found of ?i whifper to the trump of God, S3 This [ 262 ] This miilake is injurious alfo to the prac- tice of good works in another way, although it exprefies fo much zeal for them. The chief hindrance to a good life, is pride of heart, which fets us above regarding the known dictates of any fuperior, and the af- fediionate counfel even of our beft friend ; whilfl it leads us extravagantly to over-rate the leaft degree of obedience we find ourfelves inclined to pay-, and renders us moft of all averfe to confefs our delerts, and our debt to Gop fox his mercies. From men it makes us exped niuch, and ready to take ofi^ence if if. is AO.t paid us, to the full meafure of what w€ imagine to be ovir due. Wherefore, till this inbred woril- diftemper of the mind is- fubdued, there can be no fitccefs in prefTing the obfervance of duty. But in order to put men out of conceit with themfolves, the irKDi^ ef- fedtual way is not to prove the reafonablenefs, excellency, or necelTity of good works, or the iniquity of thi,s or that particular vice* This will Kaye Iktle effed in comparifon of a dire6l attack i>po,n human pride, by ftrong proofs from fcripture and matter of fa6l, that fo far from, having any reafon to think well of our- felves^ every individual, i^\ renewed an the fpirit of his mind, is a defpifer of the autho- rity [ 263 ] rlty and excellency of God ; a vile Ingratc towards Hlin ; an oppofer of his government •, — confequently a compound of qualities fo odious, that no one upon earth was ever aban- doned enough to fpeak a word in their de- fence. It is all tliis heavy charge of guilt and depravity, broughthome to the confcience, not feme particular inftance of difobedicnce, which confounds the pride, or fires the refent- ment of finners, — v/hich provokes them to contradi6l and blafpheme the fcripture-doc- trine, or flops their mouth, exciting in them earneil prayer for deliverance from fuch a ftate of vvickednefs. Only keep out of fight the whole of our vilenefs, and we can eafily bear reproach of ccnfcience for being guilty in many things : — but when this is proved to our convidlion, there can be no peace tiU we become Chriftians altogether. Further ; By dwelling only on plain, prac- tical fubjefts, we nece/Tarily confine mens attention to particular duties, inftead of lay- ing before them the fpiritual Law of God, and its demands •, by which omiifion, felf- complacency is flattered in thofe who' obferve the fingle duty we prefs upon them, or are fret ftom the particular vice we condemn ; 5 4 and X 264 ] and thus flaves to fin of every denomination, find in turn fomething to make them eafy, or give them pleafure. Prove the neceflity of temperance and chaftity, many of a vile co- vetous fpirit, will think themfelves fufficiently virtuous, becaufe they are neither drunken nor lewd. Dwell on the necefTity of juftice and integrity in all our dealings, many of the vain and proud, of the intemperate or de- bauched^ will bltfs themfelves, that they are very honeft men. Expofe falhionable vices, thole who have efcaped them through mei*e prudence, not any fenfe of duty to God, will conclude their Hate is fafe and good. Ex- hort to the diligent pradice of devotion, and proud formalifts will trufb ftill more in a round of religious duties, and defpife others. In ihort, all will retain their original good opinion of themfelves, becaufe, though con- ccTined in fome refpe^ls, their neighbors are lb too ; no one lives without faults, and they, as well as others, have their virtues *. But • Every body has heard of Him, who made no piher ufe of the Whole Duty of Man, than to point out the faults of his neighbors, by affixing their names in the margin, oppofite to the vice the author con- demns. This is done much oftener in the heart, than is commonly fuppofed, when particular branches of duty are enlarged on, without fome check upon our natural fpirit of felf-preference. [ 265 J But no room is left for this falfe conclu- fion ; roth'ng to feed vanity of mind, on rx- counc Oi' treeeom from this or that particular vice, or the praftice of this or that virtue, when Cbriftian doSlrines are urged to enforce good works. Since from thcfe dodrines it is a truth "ndifputable, that in our firft edate we are all vile and loft, — all concluded under fm ; and are delivered out of it (if indeed de- livered) " not by works of righteoufnefs ^' which we have done," but by mere mercy, through the atonement and righteoufnefs of God our Savior •, and after deliverance from it, can never fay with truth, we are accepted for our own goodnefs. Self-complacency, therefore, the great hindrance to proficiency in obedience, is mortified by thefe confidera- tions to the laft hour of life, even in the midft of the moft aflive zeal to honor God, and manifeft good-will to all men. Should it be faid. Care may certainly be taken, fo to prefs obedience without partia- lity, and without hypocrify, as to prevent every abufe, and all felf-exaltation. — I an- fwer, if Chriftian dodrines be omitted, one capital defed muft ftill remain, which will al- ways prevent fuccefs •, becaufe no proof of the excellency or neccfTity of good works, inde- pendent [ iG6 ] pendent of Chriflian principles, however guarded, can give men the encciiragement they need, or direct them how to obtain ■power to do their duty. Little indeed is known of our condition, by thofe who think we want to be told, our life and pradice ought to be very different from what it is. Supreme love to God, and good behavior to every one, ail allow is our bounden duty. But unbelief, pride, felf-love, deilre of gain, preferment, and diftindion \ love of praife, v/ith the flrong impulfe of fenlual appetites, make this con- fefllon affe6l us very flightly, and prove aji effe6lual obflruction in the way of our duty. Hence the contrary fpirit, to that of love either to God or man, hath ruled the human' fpecies ever fince the fall, v/hen left to them- felves, not from ignorance that it is evil, but from want of a determined will to cleave to that which is good. Find out a way, there- fore, to dethrone thefe tyrant-palTions, good works will follow of courfe. " When thou *' haft let my heart at liberty, I will run. the *' way of thy commandments." On the con- trary, to prefs the neceffity of moral pradlice, without firft giving plain, and full diredlions how to-mafter thefe grand impediments to well- doing. [ 267 ] doing, is no better th::n reading our fentenec of condemnation. What we all want, is power to furmount the difficulties we have to con- tend with, and affurance of its vouchfafe- ment ; not taken for granted, but eftablifhed upon ftrong foundations, fufdcient to remove n«atural diftruft, and painful doubts about thts matter. Was not fuch alTurance abfo- Ivnely neceifary to fecure the pra<5lice of good works, why are prom>ifes of aid, fupport, con- foktion, and final victory, given and repeated f