;f'„ '■• '^'.'" ^■x PRINCETON. N. J. Part of the t ADDISON ALEXANDER LIBRABT, "> which \faa presented by Messrs. R. L. and A. Stuabt. Case. Division.... J..... i::i,|; Sh<'f/\ Section. .XV::,.( '74.1 I /ioo/,\ [io^ SCCL O 0^^ -. /r *- IHE GOSPEL PLAN, A SYSTEMATICAL TREATISE The Leading Doctrines of Salvation. INTENDED rO ENCOURAGE SINNERS TO BEUEVE IN CHRIST, AND TO DIRECJ BELIEVERS HOW TO OBTAIN THE COMFORTS OF THE GOSPEL AND TO MAKE PROGRESS IN A LIFE OF RELIGION. '* For the scripture saith, whosoever believeth on him shall n<^' be ashamed." Rom. x. 11. " Christ in you, the hope of glory." Col. i. 27. BY WILLIAM C. DAVIS " Perscrutare scripturas, ct veritatem invenieg.'" PRINTED FOR HOPKINS AND EARLB, PHILADELPHIA; AND FARRAND, MALLORY AND CO. BOSTON Fry and Kammerer, Printers 1809. District of Pennsylvania, to v.it: * ****#* BE IT REMEMBERED, That on the fourteenth day * SEAL.!!^ of January, in the thirty-third year of the independence * * of the United States of America, A. D. 1809, Hopkins and Earle, of the said district, have deposited in this office the title of a hook the right whereof they claim &s proprietors, in the words following, to wit: "The Gospel Plan, or a syfctematical Treatise on the leading Doc- trines of Salvation. Intended to encourage sinners to believe in Christ, »nd to direct believers liow to obtain the comforts of the gospel, and to make progress in a life of religion. * For the scripture saith, whoso- ever believeth on him shall not be ashamed.' Rom. x. 11. 'Christ in you, the hope of glory.' Col. i. 27. By William C. Davis. ' Perscrutare scripturas, et veritatem invenies." In conformity to the act of the congress of the United States, inti- tuled " An act for the encouragement of learning, by securing the co- pies of maps, charts, and books, to the authors and proprietors of such copies daring tlie times therein mentioned." And also to the act, en- titled "An act supplementary to an act entitled 'An act for the encou- ragement of learning, by securing the copies of maps, charts, and books, to the authors and proprietors of such copies during the time therein mentioned,' and extending the benefits thereof to the arts of designing, engraving and etching historical and other prints." D. CALDWELL-, Clerk of the District of Peunsjdvaiiia. PREFACE. I HAVE been frequently solicited to publish my views of the gospel plan of salvation; and have for several years withstood those solicitations. Ministers of the gospel with whom 1 was acquainted, as well as very many other men of pious character, who were acquainted with my manner of preaching, have urged me to comply with this request. I still declined, for reasons which, perhaps, ought yet to keep me back. 1 urged, as my excuse for not printing, what I thought were good reasons, viz. I was too young to become an author; my head was not gray; and what was the worst of all, I was afraid that, although I could preach, and I hoped to some advan- tage, yet my want of popularity, and the want of judg- ment in the important doctrines of the gospel, rendered it improper to commit my thoughts to the press; at least, until I would arrive to riper years. I thought the world had very good books to read already; and I was sure it had nonsense enough, and an over stock of books which are little here, or there, and no profit, except the price to the author and printer. But since I left my beloved people hi Olney, North Carolina, the solicitations of some of my sincere friends there, who by my removal were deprived of the oppor tunity of my ministrations, became more urgent. Also, I now being in my forty -fifth year, my temples are begin- ning to be pitted with gray hairs; although, alas, I have to lament that my improvement is not equal to my years; and I enjoying a good state of health, and mv rircnni- b IV stances not to be complained of, I am prevailed upon td write. God knows the fate of my book. I cannot pretend to recommend it. Every person who will read it, and knows m' , will know it to be my own, let it be good or bad. It is really a serious matter to write. When 1 preach a ser- mon, however important it is to preach, yet it is breath; the sound strikes upon the ear, ar.d mostly dies away; but writing is ink and paper, and to stand, to do good or harm, perhaps for ages. I have, indeed, given the vvorld my ingenuous views of the doctrines of the gospel. But whether God will accompany my labours with his blessing or not, or in what degree, I cannot tell. But three things comfort me. 1. I have the unspeakable hap- piness to know that my labours in the gospel have been greatly blessed. Hundreds have witnessed the power of God accompanying the simple truths of the gospel, even delivered by a weak instrument. He who was pleased to make numbers cry for mercy, and enable them to fly to Christ for mercy, and to rejoice in Christ having obtaii^.ed mercy through my preaching, can also accompany the labours of my pen as well as that of my lips, to the direc- tion and comfort of God's people, and the conversion of sinners. 2. 1 know I have written many most interesting truths that I have often preached with power and success. I am far from asserting that all I have said is perfectly correct; yet this I must say, that there are hundreds this day rejoicing in God, M'ho have no other grounds for their salvation than some of the precious doctrines which this book has derived from the bible. 3. If I have said or done anv thing wrong, it has been not with design to do Wrong, but because I thought it right, let me have been ever so much mistaken; and 1 would rather hope for the best, even in the midst of imperfections, than despair of God's mercy and his blessing. If he should mark our faults, who could stand''^ ' 1 particularly mention, that the repeated solicitations of the members of the church of Ouiey are among the spe- . cial reasons for my publishing this book. I love them, and ever will; for they are m}- joy and my crown. 1 therefore earnestly request that they receive this book as particu- larly dedicated to them by their former pastor out of a real regud for their eternal interest. And 1 cannot but flatter m\st If that they will always feel happy in reading, at least, some of those precious truths from under my own hand, which I have so often delivered to them from the pulpit; and which God has blessed to the salvation of so many of their souls. I also desire that the people of Bullock's Creek church, who have lately invited me, so unanimously, to be their stated pastor, and whose pastor I now am, when they read this book, may feel it as an earnest pledge of my best wishes for their souls' salvation. And while they have the opportunity of hearing me from sabbath to sabbath, they may also have me preaching to them at home as well as in the pulpit; and so by every means they may come to the knowledge of the only way of salvation through a crucifi- ed Saviour. I can by no means omit to mention the church of Na- zareth. I remember them yet. There I spent the four first years of my ministr}-, and was the first stated pastor they ever had. It is true I was young and a mere tyro in divi- nity; yet I hope, at least towards the close of my continu- ance there, I taught some of the simple doctrines of the cross of Christ. I desire these people, who still are dear to me as the first fruits of my labours, to consider this book when they read it, as subscribed b} the hand of a faithful friend, wHo wishes them eternal happiness; and who, although absent, can tell them the things that belong to their everlasting peace, and who, perhaps, may speak to them in this book when he is dead. May I not hope that the judicious part of the world VI will look over my imperfections^ for doubtles, they wili discover many- Surely a man who feels his own imper- fections (for there is no one without some) will excuse, or at least be indulgent, while he notes the imperfections of others. Doubtless I will need much indulgence. But I hope the obscurity of my character (I being but little known, except in the little circle of my acquaintance at home) will greatly screen me from danger. I have something of a satirical turn; my reader, I hope, will excuse me if he finds more of it than he would wish. I always feel it less or more my duty to guard against it; but I find it much more difficult to keep it out of my book than out of the pulpit. I have also used my own natural style; which is very plain, and sometimes, perhaps, too rustic. I found I could do little or nothing unless I stept and kept in my own shoes. I am a friend to improve- ment; but there is not much made by attempting to be what we are not. My reader, perhaps, will find some things new; if so, I hope he will not condemn me before he is pretty sure I am wrong. Upon the whole I commit my book to God and the public, most cordially praying that it may be to the glory of God and the real benefit of my readers. Amen. WM. C. DAVIS. June 11, 1806. CONTENTS. BOOK I. The gospel supposes that we are sinners and teaches us the na- ture of our sinful state. CHAP. I. Man's sinful state, - - . . Page 1 II. Idem. 8 HI. Observations on particular texts which doctrinally teach us our lost state, - - - - 12 IV. The necessity of the divine Spirit effectually to con- vince us of our lost state, - - - - 1 6 V. Improvement, .--,.. 20 BOOK II. The eternal counsel of God for the salvation of lost sinners; or the doctrine of election explained and vindicated. CHAP. I. The gospel plan from eternity, - - - 25 II. Election defined, reprobation considered, and some objections answered, - _ - . 31 III. Election proven from particular doctrines of the gospel, -- 33 IV. Positive proofs of election, - - - 42 V. The beautiful chain and orderof election. Foreknow- ledge, 48 VI. Predestination, ----- 55 VII. Effectual calling, justification, and glorification, 59 VIII. Several texts considered, the substance of which plainly teach the doctrine of election, - 65 IX, Some other instances from texts proving the doc- trine of election, ----- 73 X. Paul's opinion examined into, as a forcible argu- ment for the doctrine of election, - - 81 XI. Idem. 87 Xll. The five scriptural arguments collected togetlicr; Vlll the conclusion drawn establishing the doctrine of election, - - - - 9Z XIII. Various objections answered. Reprobation defined, 99 XIV. Idem, - - - - - 107 XV. The benefit of the gospel's being preached to the v.on- elect. They are thereby rendered inexcusable, US XVI. Idem, . - . . - 117 XVII. Idem, - - - - - 124 XVIII. Idem, . .... 130 XIX. Moral inability inexcusable in its nature, - 134 XX. Improvement, - - - - 140 XXI. Idem, .. ... 147 XXII. Idem, - - - - - 154 BOOK III. The nature of the different laws of God, the covenant of works, and the covenant of redemption. €HAP. I. The nature of the moral laws of God, - 162 II. Idem, !68 III. The nature of the positive laws of God, - 173 IV. The covenant of works, - - - - 176 V. Idem. ----- 184 VI. Idem, 191 VII. Adam's fall, 196 VIII. God's justice vindicated in man's universal guilt and depravity, 205 IX. Idem, - 211 X. Idem, 219 XI. Adam expelled out of paradise, - - 228 XII. The covenant of redemption; the persons stipula- ting, the articles, and the name of it, - 233 XIII. The condition of the covenant of redemption, or the righteousness of Christ, . . _ 239 XIV. Idem, 248 XV. Christ's passive obedience the fulfilment of the con- dition of the covenant of redemption, - 257 XVI. Christ's passive obedience the meritorious cause of our justification, 265 XVII. The mor.il propriety of the covenant of redemption, 276 XVIII. Improvement, ...-.- 380 IX BOOK IV. The covenant of grace considered and explained. CHAP. I. The general plan and nature of the covenant of grace, - . - . . 290 II. Jesus Christ the first party in the covenant of grace, 293 III. Believers the second party in the covenant of grace, 299 I\'. The condition of the covenant of grace, - 313 V. The nature of fliith, or the condition of the covenant of grace, - - - ' - 318 VI. How God gives faith; or the prerecfuisitesof faith,by some called the first act of faith, - 3.30 VII. The offers of the gospel, and the effect they have oji the convinced sinner, - - 335 \'III. What views the sinner must have of Christ and sal- vation in order to believe, - - 343 IX Faith before regeneration and sanctification, 35'2 X. Whether faith be a holy act or not, - 358 XI. The process of the gospel with a sinner according to the plan I have explained. Some objections answered, . - . . 366 XII. The use of the means of grace, - - 377 XIII. Whether true fuiih can consist ■with doubts and fears, also the various circumstances attending believers in their exercises of faith in Christ, 385 XIV. Idem, - .... 394 XV. Improvement, . - . . 400 BOOK V. The nature of the salvation proposed in the gospel, or covenant of grace, proposed and promised to believers; or the conse- quences of an interest in Christ by faith. C^HAP. I. Justification, - - - - 415 II. Adoption, . . - . . 425 III. The intercession of Christ, - - 429 IV. The covenant grounds of a believei's sanctification and glory, - - - - 441 V. Some texts explained, and some common phrases in divinity relating to our sanctification, - 45'' VI. The dreadful effects of guilt, and the blessed effects of atonement or righteousness, - - 462 VII. Some interesting passages of scripture explamed on the above principles, - - - - 466 V'^III. Regeneration, 472 IX. Sanctification: particularly some reasons offered why it is imperfect in this life, - - 476 X. The nature and progress of sanctification, - 488 XI. Holiness: its nature, 8cc. - - . . 494 XII. Repentance: the place it holds in religion. Some mistaken notions of it. The true sense of the word in several passages of scripture, - 500 XIII. The nature of true evangelical repentance, - 510 XIV. Evidences of religion; or the signs of a gracious state. Some mistakes in this matter noticed, 5 1 6 XV. Idem, 527 XVI. How and when a person may be certain of an interest in Christ, 536 XVII. Idem, 552 XVIII. Faith its own evidence, - - - . 555 XIX. Evidences of true religion subsequent to faith, 575 XX. The evidences of holiness, - - - 581 XXI. Perseverance, ------ 533 XXII. Death, judgment, and eternal glory, - - 599 CONCLUSION, 609 THE GOSPEL PLAN, &c BOOK L The gospel supposes that we are sinners and teaches us the nature of our sinful state. CHAPTER I. Man's sinful state. The Gospel, which is glad tidings of salvation to man kind, necessarily supposes them to be in a lost state. What we mean by a lost state is a state of guilt and sin. Guilt renders us liable to punishment, and the punish- ment to which we are liable is just, because wc have transgressed a just and righteous law. In transgressing a righteous law we have done wrong; and the law in justice calls for punishment, in the infliction of which we are made to suffer. Not only so, but in doing wrong we become morally vile. Our hearts arc alienated from God and inclined to that which is evil. Now when any intelligent creature becomes thus guilty and vile, he is properly said to be lost; this is the woful state of every child of Adam. Therefore it fol- lows that the gospel which was designed, and is calcula- ted to deliver from guilt and sin, undoubtedly must teach us to believe that we are in a lost and ruined condition; and we must infer that if we have never been taught our depravity, if we have never been brought to feel our helpless condition in consequence of sin, we have never A had the very first impressions which the gospel is caicit- lated to give, and if so, we cannot have any evidence that we have an interest in Christ. Peter's converts were cut to the heart, before they cried, " Men and brethren what shall we do?" If there was no sin, there could be no gospel. No one can be saved before he is lost. The conduct of our blessed Saviour, in coming to seek and to save that which is lost, never could be vindicated unless those whom he came to seek were reall}^ in a lost state. And when Christ told the pharisees " that he came not to call the righteous, but sinners to repentance," he evidently de- clares, that holy persons cannot be subjects of gospel grace; but that in his calls and invitations he only ad- dresses those who have broken God's law, and are con- sequently in a lost condition. There are three ways in which the gospel teaches us our sinful state. 1. The things which the gospel offers, not only show us that we are sinners, but also give us a very particular view of the circumstances of that unhappy state. Pardon of sin is a particular benefit offered in the gospel. This evidently teaches us that we are guilty creatures. And when we consider the unspeakable value of that atonement, which is the ground of our pardon, we are taught the awfully heinous nature of our crimes. *' If these thhigs were done in the green tree, what will *' be done in the dry?" If Jesus the Saviour, in the room of the guilty, suffered such unspeakable agony, if he vvho was in himself innocent, who was a divine person, felt such awful horrors and anguish, what would become of the poor finite creature who had broken the laws of God, if he had to suffer all this vengeance in his own person. Was it just in God thus to afflict his beloved Son? Surely his only begotten Son, if it was possible, would have been spared: " Father, if it be possible let this cup pass from •• me," but the will of the Lord must be done, his jus- tice required it. " Auakt: O sword ngainst the shepherd, ** against the man that is my Icllow saith the Lord." Why? because he is guilty, and justice requires that he should suffer. But >\hcn we inquire how he became guilty, the prophet Isaiah gives us the answer, and solves the important difficulty : *' He was wounded for **our transgressions, he was bruised for our iniquities." Then what must we think of the guilt of our sins? When we find " Him to be made sin for us who knew no " sin, that we might be made the righteousness of God *' in him," and that " God spared not his own Son, but "delivered him up for us all;" we must indeed conclude that in the offers of pardon, the gospel teaches us that we are guilty, and that " our sins ^re of a deep dye and of a "crimson colour." Every true christian has this view of sin. I do not say he must have it always equally impressed upon his mind, but the death of Christ does show him the dreadful effects of breaking God's law. I confess we feel many things of which we are ignorant as to the grounds of those feelings. We are sensible of the feelings, but we do not know sometimes the particular grounds from whence they proceed. Sometimes the true penitent is so impressed with a sense of his own wretchedness that he does not consider from whence his views arise. He is not disposed to act as an accurate philosopher, but his mind is entirely engrossed with its own unhappy state. He sees that he is a helpless siimer, and has at the same time some hope of pardon. But he is apt to think that Christ is angry with him, be(;ause he had to suffer so much for him; and therefore although the death of Christ gives him a striking sense of his deserts, yet because he does not view that death as the atonement for the very sins it gives him a view of, the poor creature is taken up xvith his own s^uilt. and through his shame and confusion he can tell neither this nor that of the whole matter, but only ciies " O wretched man that I am, what shall I do " to be saved'?" This was the case with the three thou- sand under the influence of Peter's sermon. Peter con- vinced them that Jesus of Nazareth had suffered, and that they were the instigation of his death. The jailer knew that Paul and Silas were imprisoned on account of the doctrines of the cross; and the miracles convinced him that the doctrines they taught were true. He was consequently filled with horror, as engaged in opposition to the cause of Christ. But not having a clear view of the glorious design of the cross, he cried through the confusion of his mind, " What shall I do to be saved?" Hence it is evident that none but a comfortable believer can have a proper gospel sense of sin; and although a gospel sense of sin produces a high degree of humility and self-abhorrence, yet it is attended with a high degree of hope and comfort, founded on the true grounds of the gospel which takes away that fearful and slavish spirit which is no evidence of true religion, and enables the poor guilty creature to glory in the cross of Christ, and claim the inestimable privilege of pardon, through the atonement of his glorious surety. " That thou mayest re- " member and be confounded, and never open thy mouth " any more, because of thy shame, when I am pacified " toward thee for all that thou hast done saith the Lord." What made the apostle Paul think himself the chief of sinners? ^Vas it because there was no other, or no vv^orse persecutor in the world than he ? No, but he was viewing his own case, and the cases of others were not brought into view; and his particular salvation made him feel peculiarly interested in the death of Christ; and the death of Clirist being his only hope, and his hope founded on that deadi, this made him exclaim, " It is a faithful "saying, and worthy of all acceptation, that Jesus Christ "' came into the world to save simierSy of whom I am '* chie/y "The law is a schoolmaster to brinj^ us to " Christ," but it is " that \\c might be justified by faith." Now eveu supposing that the apostle meant the moral law, and not the ceremonial law of the Jews (wliich is a very doubtful case) yet the moral law is to be viewed as satisfied and made honourable through Christ's atone- ment, else the law could never bring us to Christ; for the law says notliing about Christ of itself, and therefore could never bring us to Christ, unless it is viewed in Christ. But when it is viewed in Christ, and its impor- tance, justice and dignity discovered in his most inesti- mable atonement, then we discover both the dreadful nature of sin, and the glorious hope of the gospel. This breaks the heart and fills the mind, not with despair and melanchol}-, or incorrigible rebellion, which is the effect of a view of the law out of Christ; but with inexpressible anxiety to obtain deliverance from the awful effects of sin, through the merits of the glorious surety; "who " bore our sins in his own body on the tree." The terror of Adam belbre he received the promise of the seed of the woman, the quaking of Ajloses, and the horrors of the camp of Israel at Mount Sinai, and the awful anguish of devils and damned spirits in hell, teach us the inflexible nature of divine justice, and the awful effects of having broken the divine law. But when we have a right view of the cross, we can find no instance in all the economy of the great Governor of the universe in which there is a greater display of the glory and dig- nity of the law of God, and of the consequences of breaking it. But the guilty creature, while he is thus viewing the suficrings of Christ, not only sees the great- ness of his guilt, but he gets this view of guilt bv looking at the very atonement which ^vas made foi- sin, for he cannot view the one without the other. If Christ had not suffered for our sake, his death could be no demonstra- tion of our y;uilt; but when our sin was the cause of his deatli, and he died as a surety in our place, while we view the greatness of our guilt, we must also view the greatness of our ransom. This makes the poor criminal instead of trembling in terror and despair, like devils under the terror of death and hell, fall down at the foot of the cross, and surrender to the gospel plan, and plead for mercy for Jesus' sake. These things are not mere refined speculations, but truths which christians feel less or more from day to day, and which the bible speaks of, as the genuine effects of the gospel. Paul, who both felt and taught the gospel, gives us very clear views on this subject. You would do well to take notice of the beautiful manner in which he introduces the seventh chapter to the Romans, by the figure of a woman and her first and second husband, plainly showing that the law of itself ministers nothing but death; and in order to get clear of it we must be *' dead to it," or it dead to us (which is the same thing) " by the body of Christ" (that is the sufferings of Christ which he endured when his body was nailed to the tree.) Then follow the penitent sensations of the poor captive of the gospel under his imperfections, until he through a sense of his wretchedness, in broken language "thanks " God, for Christ's sake," plainly showing that Christ is the Alpha and Omega, the first and the last; whether you speak of faith, love, holiness or repentance, Christ is there, or all is nothing. Hence it was that the apostle was determined " to know nothing" among the Corin- thians " save Jesus Christ, and him crucified." Jesus Christ would do no good to a lost Corinthian unless he was crucified; but Christ on the cross is the remedy for a lost soul. Therefore " God forbid" says the apostle " that I should glory, save in the cross of our Lord "Jesus Christ." The scape goat (Lev. 16) was a beautiful type, hold ing forth the very doctrine I am now endeavouring to establish. The highpriest was to lay his haiid on ihc head of the goat, and there confess the sins of all the people ; and then to send away the goat into the wilder- ness. In vain do sinners talk of repentance, unless they have their hand on tiie head of the goat; unless they re- pent and confess with their views fixed on the great atonement, they will feel nothing, they can feel nothing but what the devils in hell feel continually. Take away Christ, and there is nothing left but terror and despair. " My faith would lay her hand, " On that dear head of thine ; " While like a penitent I stand, " And there confess my sin." Dn. Watts. '* Thus while his death my sin displays, *•' In all its blackest hue ; " Such is the mystery of grace, " It seals my pardon too. " With pleasing grief and mournful joy, " My spirit now is fill'd; " That I should such a life destroy, " Yet live by him I kill'd." Newton. The prophet Zechariah, prophesying of the gospel day, saith, " And they shall look upon me whom they " have pierced, and they shall mourn for him as one " mourncth for his only son, and shall be in bitterness " for him as one that is in bitterness for his firstborn." A view of sin given by the gospel has a powerful effect upon the human heart. The prophet represents it as derived from Christ who vv^as pierced for sin, and as really affecting as the death of a firstborn, and an only son; and he most elegantly describes it as if every one was individually engaged in his own case. " And the '^ land shall mourn every family apart; the family of the " house of David apart, and their wives apart; the family " of the house of Nathan apart, and their wives apart. " All the families that remain apart, and their wives *' apart." It is reasonable to expect that families would be sociiil, and so they are in common affairs of life, and in many cases of religion; and especially a husband and wife, which is the most social connexion under the sun. Religion also disposes all persons to sociality and friendship; but such is the interesting nature of a sinner's own salvation, that when either son or daughter, husband or wife, gets a view of Christ crucified, and feels the solemn effects of the gospel on the heart, discovering the awful conse(|uences of sin, and the only remedy through him " who was wounded for their transgressions, who was *' bruised for their iniquities;" they immediately betake themselves apart, every branch of the family apart, and even the wife apart; every one for himself taken up and entirely engrossed in the concerns of the immortal soul. Thus 1 hope, I have fully made it appear that the offers of pardon, founded on the atonement of Christ, give us a clear and affecting view of the greatness of our guilt, and the only profitable view that we can have, becciuse it points us directly to the all-sufficient remedy. Our hopes and our fears are addressed at onCe, with every possible advantage, and every motive combines together to com- pel the soul to yield to the gospel. CHAPTER II. Mail's sinful state farther considered. The grand effect of the gospel on a depraverl sinner, is to make him holy. Salvation without this, could never be complete. In this the excellence of the gospel plan appears, that it not only entitles a guilty sinner to justifi- cation, but also completely prepares him for happiness in the eternal enjoyment of God, whose favour and friendship he obtains through the great atonement of the cross. Hence we find, that the gospel not only offers par- 9 don through the righteousness of the Redeemer, but also the sanctifying influences of the Holy Ghost, to change the heart, and carry on a \vork of sanctification under the direction of infinite wisdom, until the soul is finally con- brmed to the divine will. Every oft'er made in the gospel, o the sinner, for the sanctification of his soul, shows that vve are by nature in a state of pollution. The very idea if washing supposes filth; and the very idea of sanctifi- i^ation supposes the corruption of the heart. To have clear views on this subject we must consider the follow- ing things. 1. It is really true, that the gospel proposes sanctifi- cation. This is evident from the following passages. " Holiness, without which no man shall see the Lord." ** Believe in the Lord Jesus Christ and thou shalt be "saved." " His name shall be called Jesus, for he shall save his "people from their sins." None can be said to be saved while they are under the reigning power of sin; holiness is therefore a grand part of salvation. Sanctification is necessaiy to make a sinner holy, and consequently, necessary to a sinner's salvation; but the gospel offers salvation to all who hear it, therefore we must conclude that the gospel offers sanctification, and the offer must suppose that the soul is defiled with sin. 2. The very terms which the scriptures make use of, holding forth the doctrine of sanctification, plainly imply the depravity and corruption of the human heart. When God proposes to " take away the heart of stone, and give " a heart of flesh," we are certainly taught that our hearts are hard, stubborn and unfeeling. When Christ is said to " cleanse his church," (Ej)h. 5.) it is because she is unclean by nature. When he is said to '* present it *' without spot or wrinkle," or any such thing, we are taught the leprosy of the heart in consequence of sin. B 10 When he is said to make his church " holy and without *' blemish," we are surely taught our moral defilement. When it is promised that God will " put his laws in *' their mind, and write them in their heart," it must be inferred thai our hearts have lost the moral image of God, and that we are entirely estranged from holiness. How encouraging it must be to a poor sinner feeling his own depravity, and sensible of his duiiy shortcomings, to see that the very imperfections which he feels and mourns o^^er from day to day, are pointed at and clearly held out to view by the precious offers and promises of the gospel, pointing him to Jesus as the only, and the sovereign remedy for all his complaints. When we at- tempt in our own strength to wash and make ourseh es clean, we find by sad experience tliat tampering with our disease, we only make it fester the more, and spread the wider. We sometimes think that " Abana and Phar- " par are better than all the waters of Israel." (2 Kings 5. 12.) But the precious offers of the gospel, not only teach us our unhappy leprosy, but also direct us " to go and " wash in the river Jordan," and assures us we shall be clean. The great object of the gospel is holiness; and the great object of a true believer is holiness. Thus the gos- pel not only teaches us that we are depraved creatures, but the true believer who feels the effects of the gospel, feels the depravity of his heart. When Christ in the offers of the gospel saivh "■ I will " sprinkle clean water upon you, and ye shall be clean; " from all your filthiness, and from all your idois, will I " cleanse you." (Ezek. 36. 25.) When we hear him pray- ing for us, " sanctify them through thy tiuth; thy word " is truth; and for their sakes I sanctify myself, that they " also might be sanctified through the truth," (John 17. 17, 19.) we are certainly taught two solemn lessons; we are first taught that we are vile, and in an awiui state of sin, and we are also directed to Christ the precious 11 " fountain which was opened for the washing away of "sin and uncleanncss.'' Wc observe in tlie last place that the gospel teaches us our lost condition, in the offers of light and under- standing which are so frequently made in scripture to poor blinded sinners. " To open their eyes, and to turn " them from dar.kness unto light." (Isa. 42. Acts 26. 18.) Ignorance, blindness, darkness of the understanding, mistaken views of God, of his law, of ourselves, and of Christ, are all the ruinous consequences of the fall. If we were not ignorant we could not be taught. If we were not foolish, we could not lack wisdom ; and because we find that Christ is " made of God, to us wisdom;" and because he " opens the dungeon," and enlightens the understanding, we hereby learn our wretched blind- ness and folly. We must " be taught of God," else we will not accept of Christ, and consequently "die in our sins." Hence we see that the offers of the gospel teach us our igno- rance, as well as our pollution and guilt, and while we learn ihe deplorable lesson, we are directed to Christ, not only for pardon and sanctification, but also to en- lighten our beclouded minds, that he as our great Prophet may make us wise unto salvation. From what has been said, we must see that the gospel in its offers of salvation abundantly teaches cur lost state, and very particularly points us to the unhappy circum- stances of our depra\cd condition. 12 CHAPTER III Observations on particular texts which doctrinally teath us our lost state. We come now in the second place, to consider ano- ther way in which the gospel teaches us our lost state. We are not only taught this important doctrine by all the offers of grace made to us in the bible, but man} passages of scripture are employed for this identical pur- pose, and many lively and strong figures are made use of to show us our awfully undone state. Let me there- fore call your serious attention to a few texts, out of many, which will make this matter plain before you. The first account which we have of our lost state is in the third chapter of Genesis. What a doleful story it is! Poor unhappy Adam! a public representative of all his offspring has lost his original beauty, transgressed the will of his Maker, filled with guilt and shame, alien- ated from God, and plunged in ignorance, guilt and moral pollution! Where is the son or daughter of Adam, who can read this melancholy account without feeling the need of a Saviour! Where is the man who can look over that an- cient piece of sacred history, without smiting upon his breast, saying "God be merciful to me a sinner!" Although there is a promise of an Almighty Saviour, blended with the account; yet that is so far from alle- viating the crimes of the sinner, that it is highly signifi- cant of the dismal nature of the fault. But to proceed, " and God saw that the wickedness *' of man was great in the earth, and that every imagina- '' tion of the thoughts of his heart was only evil con- "tinually." (Gen. 6. 5.) " God looked down from heaven " upon the children of men, to see if there were any that " did understand, that did seek God. Every one of them " is gone back; they arc altogether become filthy. There " is none that doeth good, no, not one." (Psal. 53. 2, 3.) " There is no fear of God before their eyes." " I'hat " every mouth may be stopped and all the world may *' become guilty before God." (Rom. 3.) " For all have " sinned and come short of the glory of God. " " For there " is not a just man upon earth that doeth good and shineth "not." (Eccl. 7. -20.) But I need not multiply scripture passages; these are sufficient to give us a general view of our awfully depraved condition. (Jer. 17. 9.) The guilt of sin is strongly expressed by such pas- sages as these. " In the day that thou eatest thereof, thou " shalt surely die. The soul that sinneth, it shall die. " Cursed is every one that continueth not in all things " written in the book of the law to do them." In vain do careless sinners trifle with these important truths. How pitiable it is to see a poor helpless wretch, assuming the high prerogative of deciding in his own case! What advantage can it possibly be to a guilty soul, to trifle with his own guilt, and to imagine that he can escape the tremendous justice of God Almighty? How many artful schemes are laid in order to escape the vengeance of Heaven. Some must be deists, and some plead for universal redemption; some trust to a poor broken skeleton of morality, and some to future repen- tance; some must deny that there is a hell or devil, and some the immortality of the soul. " But he who sits in " heaven shall laugh, the Lord shall have them in derision." Our guilt is evident from the bible, and there is not one soul delivered, or ever can possibly be but the believer in Christ; for that is the only exception. "He that be- " lieveth not the Son, shall not see life, but the wrath of " God abideth on him." Again, what striking figures and expressions does the bible use to represent the moral pollution of a sinner. The loathsome and helpless state of a sinner is repre- 14 sented as a new born infant, neither washed nor swaddled, but cast out in the open field, all loathsome and polluted in its own blood. (Ezek. 16.) Sinners are compared to a den of unclean beasts, and a cage of unclean birds, to an open sepulchre, to rottenness and dead men's bones. Sinners are said to be altogether filthy, to be poisonous as asps, their mouths are said to be full of cursing and bit- terness. (Rom. 3.) And God declares that sin is that abominable thing which he hateth. (Jer. 44. 4.) It is the great unhappiness of sinners that they love sin, and hence it is hard to realize its abominable nature. It is difiicult to feel that loathsome which we love, but the special reason why sinners do not loath and abhor themselves is 'because they are possessed of a base temper in their owiO mind; but in the sight of a God of spotless perfection there is nothing so abominable as sin; and one of the very first effects of sanctification is for the sinner to loath his own heart. " O wretched man that I am, who " shall deliver me from the body of this death?" Once more, the gospel clearly teaches us that we are lost in ignorance and folly. The gentiles and all who obey not the gospel are said to be ignorant of God. (iThess. 4. 5. 2 Thess. 1. 8.) Sinners "have their under- " standing darkened, being alienated from the life of " God, through the ignorance that is within them, because " of the blindness of their hearts." (Eph. 4. 18.) " My "people are destroyed for lack of knowledge." (Hos. 4. 6.) Ignorance is often the ground of folly, but sin is always the consequence of folly in matters of religion; hence in the scriptures, fools is a general character given to the wicked. " The fool hath said in his heart, there is no "God. Have the workers of iniquity no knowledge?" "(Ps. 14.) Thou fool, this night thy soul shall be re- " quired of thee. (Luke 12. 20. 1 Cor. 3. 18.) Fools "make a mock of sin. (Prov. 14. 9.) Professing them- J5 " selves to be wise they became fools. (Rom. 1. 22.) " The fear of the Ix>rd is the beginning of wisdom, and a " good understanding have all those who keep his com- " mandments." (Ps. lil. 10.) From all which things we clearly see that the gospel teaches us our lost state, not only by the encouraging overtures it contains, but also by positive doctrines laid before us, as in the texts and passages above cjuoted, and in many others which could be easily pointed to, were it necessary. Let us make one or two reflections before I conclude this chapter. What a miserable state we are in by nature ! and seeing it is the gospel that teaches it to us, and we have an opportunity of a wonderful deliverance, how happy would we be if we would lay hold of the glorious hope of the gospel. How wise mankind pretend to be; they can describe the various revolutions of the planets with the greatest accuracy; but alas, how many not only of the lower class, but even those of the greatest genius and profound erudition, have neither sense nor wisdom enough to accei)t of sahation when it is offered to them. \Mien every thing seems to conspire to show them their misery, they will not be persuaded to lay it to heart. How wretched must that man be, who misses the salva- tion of his soul; but what a happy circumstance it is to be brought to see and feel our danger before it is too late. To be interested in Christ is a most unspeakable pri- vilege. But it is a privilege, although it is freely offered to all, yet none enjoy but those who sensible of their need, accept of Christ, freely as he is offered in the gospel. 16 CHAPTER IV. The necessity of the divine Spirit effectually to convince us of our lost state. In the third and last place, the gospel teaches us our lost state effectually, when it is accompanied by the in- fluences of the holy Spirit. It is promised to Christ in behalf of his people, " that they shall all be taught of "God." Christ promised to send the Spirit, the Comforter, to reprove the world of sin, of righteousness and of judg- ment ; and when this promise is fulfilled, when the divine Spirit accompanies the word, it is astonishing what a powerful effect the gospel has on a poor lost sinner. Let him be who he may, no matter of what country, or what worldly circumstances ; no matter what his notions or his hopes, or his arguments were before, the gospel opens his case to hinl ; he can shut his eyes no longer; he is all attention, not as a curious spectator but a person whose very soul is deeply interested. It has been often asked, what is the work of the Spirit, or how does the Spirit enlighten the understanding? But this question has never been answered. To say that it is by the word is saying nothing to the point, for the ques- tion is not what are the means, but what is that work, or influence which renders the word effectual. To say that it is divine illumination is only solving one difficulty by another. To say that it is a work of almighty power upon the heart, without light or motive, is darkening coun- sel by words without knowledge. To talk of God forcing the will, any other way than by argument, is palpable contradiction. The will is choice, and every constraint except that which arises from moral suasion, is entirely inapplicable to the will. But how the Spirit enlightens the understanding, (Eph. 1. 18.) so that tiie person so wrought upon is made to view the arguments of the gospel, is what we cannot tell; and il is belter to ac- knowledge ignorance than to talk nonsense. But it is a notorious fact that tiie Spirit of God does influence the mind; and by his gracious power on the understanding, opening the eyes, as the apostle says, the divine doctrines of the gospel are let into the soul. " For "God, who commanded the light to shine out of dark- *' ness, hath shined in our hearts, to give the ligiu of the " knowledge of the glory of God in the face of Jesus "Christ." (2 Cor. 4. 6.) This appears farther evident from that precious promise which Christ gave to his dis- ciples: (John 16. 8.) " And when he (the Comforter) is " come, he will reprove the world of bin, of righteousness " and of judgment." The holy Spirit, who is here called the Comforter, is sent by the ascended Saviour, on the great business of applying the purchased blessings of the gospel. He is called the Comforter, or Advocate, (Tra^ax-AgTos) not only because he gives comfort to his people, but because his great business with sinners is to apply to their hearts the most comfortable truths that can possibly be conceived of, even truths calculated to save their souls from ever- lasting misery. The gospel is a bundle of good news, or comfortable tidings. " Glory to God in the highest, peace "and good will towards men." And when the Spirit performs his work, the sinner finds by experience that the gospel is glad tidings of great joy; and the Spirit, who opens his eyes to see it, is a Comforter indeed. Our Saviour says, " and they shall be all taught of " God. And none can come unto me except the Father " which hath sent me draw him." He also tells his disci- ples, " that the Spirit of truth, whom he will send, pro- "ceedeth from the Father." It is evident therefore, that the Father teaches by the Spirit, and that none will come to Christ unless the Spirit draws him. The drawing of the Spirit is " with the cords of a man, and bands of love." C 18 (Hosca 11. 4.) From all which we conclude that it is the work of the Spirit to enlighten the mind, and to bring the doctrines of the gospel home lo the hearts of sinners; and ^ve have many instances in the bible, and in the church, as well as many proofs on divine authority, to show that when the Spirit works with the word, the sinner is convinced of his lost state indeed. It is a very happy circumstance, and tends much to establish our minds in the doctrines of the gospel, to find that the doctrines we are taught to believe are felt to be true, by our own experience and the experience of all around us. It is an old adage, experience makes even fools wise. The teaching of the Spirit is the only thing to make us feel the force of truth. Although in point of persuasion, preachers of the gospel have some disadvantages, arising chiefly from the incorrigibleness of their hearers; yet upon the whole we may say they have, as to the importance of their subjects, and the in- teresting nature of the truths they deliver to every soul who hears them, every possible advantage: yet nothing- can be done without divine power. The motives of the gospel are truly awful and glorious: heaven on the one hand and hell on the other, every principle of self pre- servation addressed in the most striking manner; the doctrines well founded to command belief, simple and easy to be understood. The soul addressed is immortal, and every moment in danger of eternal damnation. Sal- \ation freely offered and insured to the believer, by a God of unchangeable veracity; and eternal death, the consequence of unbelief, and nothing wanting but the consent of the will. But notwithstanding all these advan- tages, the greatest and most eloquent speaker may lay out his whole strength and exert himself to the uttermost, and direct the artillery of the bible to the very conscience of the sinner; alas! alas! without the divine power of God, the hardened wretch will perhaps, laugh when he 19 IS done, or go away Gallio like, caring for none of" those thing's. This is not only the case among the lower classes ol" mankind, init even among the wise men of the earth. Na}', God seems to ha\ e a particular design to confound the wisdom of the \\ orld, hence we find that man}' men of noble talents, fine argumentative powers, with all the advantages of reading and study, have never learnt this little important lesson, which many a poor African sla^•e has learnt long ago, that he is a lost sinner. But when the divine Spirit brings home the doctrines of the gospel, the subject of his powerful influences be- gins immediately to cry, " what must I do to be saved?" The wicked world gazes, and imputes the whole perhaps to weakness. O ye wise men of the world, ye philoso- phers of the age, it must surely be great weakness for a sinner to be sensible that he has done wrong, and to be sorry for it. It must be surely mere eflfeminacy for a sinner to conclude that God is just, and that he conse- quently will condemn a sinner. For a lost sinner to give his heart to Jesus and fly to the onl}' hope of the gospel, to quit his former ways of vanity and betake himself to religion, is the next thing to insanity, and especially if it happens to be a weak female, or a young stripling. But a man of vour strength and solidity of judgment can li\e contented and happy from day to day, in the midst of ten thousand dangers. You have more sense than to think that you are a sinner, and if you are, you are not so simple as to repent. You do not know that you are accountable to the God that made you ; and if you are, you are not so weak as to be afraid of him. The suffer- ings of Christ is no argument to a man of such strong reasoning powers as you ; you have more sense than to accept of salvation from the hand of a crucified Saviour. But for niv own part, I would rather like David, be a doorkeeper in the house of God, than to d\vell in the 20 tents of sin. Give me my lot with those poor weak des- pised ones, who taught by the Spirit of Christ, have just sense enough to know that they are lost sinners, and t© look to Christ for salvation. CHAPTER V. Improvement. FiioM the view which we have taken, we find that the gospel does really teach us, and call us to consider our lost and undone condition. By attending to this subject, we have had a striking demonstration of the wretched- ness of this condition, and how miserable we must be^ unless we can be delivered from it. We also find that there is yet hope for a lost sinner, and we are pointed to the only sure foundation. Does not my honest reader almost feel a disposition to pause at every period and tliink, what an accumulation of baleful epithets consti- tute our character. Ignorant, polluted, guilty, hardened, unbelieving, wretched and helpless. Who could live con- tented in such a woful situation? Can you^ my dear friend, whoever you are? Have you made your escape, by la} ing hold of the great surety, who hung upon the cross? Or are you still in your sins, and in danger of eternal death? If so are you not afraid? What! not afraid of death! not afraid of hell! not afraid of God! not afraid of inexorable justice and almighty power! But if you are interested in Christ, your guilt is gone forever; and your sins and your iniquities will be remem- bered no more. Though you are helpless in yourself, vour blessed surety is able to save to the uttermost. You ^^erc once darkness, but now are you light in the Lord. Your character assumes a different tone, light, life and righteous- ness. You are interested in Christ by faith, and strong in the Lord, and in the power of his might. Let nic address three classes from the subject wc havt been treating; sinners, distressed souls, and comfortable believers. 1. Sinners. You have the first lesson of practical re- ligion yet to learn. You are far from God, and far from heaven. You are iiftecn, twenty, thirt}' or forty years of a,^c, and you have not yet felt the very first impressions ^vhich the gospel is calculated to give. Had not God spared your lives, you would have been by this time in hell; and were you to die this moment you would open \our eyes in a world of eternal horror and despair. Is it not time for you to consider that you are lost, and to lay to heart your deplorable condition? There is salvation offered you, but you see not your need of it. You drone away your life in carnal security. Be persuaded to think of your misery, while you have the offers of salvation. I would also remind sinners, that the quickest, easiest and safest May to get religion, is to get a sense of sin Irom the cross of Christ; there is nothing in the law of God, but what is seen clearer when you brmg it to the cross, than any where else. To look at the law any where else, will give you a slavish terror, and fill you with fruitless pain, unprofitable anguish, and hellish repen- tance ; witness Judas, who had no view of Christ as the atonement for sin; witness also Felix, when he was con- vinced of his wickedness, he trembled indeed, but his heart was not changed. But to look upon a pierced Saviour, will give you a view of the law in all its dignity and glory; and beholding it in Christ, it will naturalh lead you to him, and you will be shut up to the faith. This will break your heart indeed; for it is hard for a sinner to stand against the love of Christ. 2. 1 do believe some people are afraid they will get com- fort too soon. They are like that " foolish son, Ephraim, for they stay " too long in the place of the breaking forth of ''children." (Hos. 13. 13.) Long travail is neither good for 22 the mother nor the child. It is both painful and dangerous; and the '?Tcaiest number of those pains are sure to l^e spu- rious, and many a poor child is still born in consequence of them. But if you must have pain, go to the garden of Eden, and hear an angry God speak, when Adam had broken the covenant; but take care lest you notice the seed of the woman, for that would lead you to the atone- ment, which would spoil all your pain and make you happy before you are ready. Mount Sinai is a dreadful place to get a view of the law ; it made Moses himself to fear and quake; and it is awfully dangerous to approach too nigh, or stay too long. The devils in hell are a dread- ful exhibition of divine justice. But where is the ran- som? Must you go the whole round of pain and anguish, before you can apply to a crucified Saviour? O despond- ing soul, whoever you are, grant me one favour, and you will never rue it ; come with me to Calvary, and stand awhile at the foot of the cross. You may venture nigh. It is your friend who is hangir.g here. This is not like Sinai. A guilty sinner may draw near. A vile rebel may gaze in welcome. Sinners and scoffers surrounded him, and he prayed for them. The thief hung by his side, and felt the power of his death. Do you want to see the law you have broken? Here it is in all its glory. Do you want to see justice, red and flaming? Look at the sufferer. Do you want to see your guilt? Look at your substitute. Do you want to see your ransom? " Behold the Lamb of God, who taketh away the sins of the world." Now where are the grounds of your doubts and fears? Do you see what a sinner you have been? Where do you read your crimes? In the wounds of your glorious surety. Is he not " wounded for your transgressions, and bruised for "your iniquities?" and is it not by his stripes you are healed? But yoU are ready to say, O, I am too unwor- thy. What! can you be unworthy of such a privilege as the cross of Christ gives you? That is as great a truth as you ever spake in your life. But do you mean that your unworthiness is an objtetion against your receiviniij the beiK'fit of tlie cross? Strange indeed! You cannot find that language in the death of Christ. What! unwor- th\- to be redeemed! unworthy to be saved by grace! Did Jesus die for the righteous, or for sinners'? You surely do not rightly consider the design of the death of Christ. It was to save that thief who was crucified with him, and no doubt some of those who wagged their heads in derision. " Father forgive them." It was to save Mary Magdalene, Saul of Tarsus, and you and nve, and every soul who will believe in him. " Look unto me and be ye saved, all ye ends of the " earth. He that believeth in me shall never perish but " have everlasting life. Reach hither thy linger and be- " hold my hands, and reach hither thy hand and thrust it " into my side, and be not faithless, but believing." Here I wish to leave every distressed soul; here let them stay until they learn to put their trust in Christ. I wish them not to turn to the right hand, or to the left, assured of this one truth, that true comi'ort can be found no where else but in the cross of the dear Redeemer. In the third place : Let comfortable believers learn to put their whole trust in Christ. What a wonderful thing the gospel is. It probes the wound to the bottom, and applies the only remedy ; it breaks the heart, and heals it. If you wish to be humble, study the gospel. If you wish to grow in sanctification, look to Jesus. If you want to be thankful, view your privileges. If you want to maintain your comfort, live upon the promises. If you Mant to conquer Satan, the gospel is the only weapon. In short learn every thing from the cross ; do every thing by the cross; and trust every thing to the cross. That cross has conquered Satan, it has conquered all the idols of the heathen, and it has conquered you. That cross is tlie foundation of Christ's kingdom; it is the 24 glory of his crown ; it is the manifestation of all the di- vine perfections; it is the wonder of angels, the terror of devils, and the eternal salvation of lost sinners who be- lieve in Christ. Again, I would infer from what has been said, that it is a dangerous thing to tamper with the law of God. It is death to break it; and after it is broken, it is death to be careless about it. To try to keep it is death. To try to make atonement for our past transgressions is death. To repent of our sins, with a view to pacify justice, is death. The only way to escape is to be totally delivered from it, so as to be under no obligations to it, as a broken covenant, and never look back to it again. (Rom. 7. 6.) *' But now we are delivered from the law, that being ^' dead wherein we were held, that we should serve in ** newness of spirit and not in the oldness of the letter." (Gal. 3. 25. and 4. 9.) There is no possible way of ob- taining this deliverance but by faith, by receiving the atonement of Christ, by which the law is completely ful- lilled on our behalf. The law of God ought not to be used any way but in Christ; but in him. we can learn the most important lessons from it. It teaches us our guilt and misery; it directs us to escape its vengeance; and having fled to the cross, we satisfy all its demands ; and it becomes a glorious means of sanctification, an ex- cellent rule of life. Thus being in Christ Jesus, there is no condemnation ; and we walk not after the flesh but after the Spirit. (Rom. 8. 1.) May God grant that we may all be taught of God to know and consider our lost state, that we may lay hold of the gospel, that our souls may be saved through Jesus Christ our Lord. BOOK II. The eternal counsel of God for the salvation of lost sinners. The doctri?ie of election explained and vindicated. CHAPTER I. The gospel plan from eternity. Known unto God are all his works from eternity. T'here can nothing take place in the whole universe that is unknown to him, whose knowledge is infinite. He who is unchangeable can never increase in knowledge, or alter in any of his plans or purposes, by any occur- rence whatsoever, even in the minutest particle of mat- ter, or the least thought or inclination of the mind. The little sparrow is under his inspection ; and the very hairs of our head are all numbered. (Psal. 139. 16.) The great " I AM THAT I AM" is invariable and without shadow of turning. The fall of Adam was no new thing to God; he per- fectly knew it from eternity, and he was pleased to per- mit it, for his own glory. " He does as he pleases in the " armies of heaven, and among the inhabitants of the " earth. There is none can stay his hand, or say unto " him, what dost thou?" The plan of the gospel was laid in the infinite coun- sels of heaven, before ever the world was. There is not a single blessing bestowed upon a believer, but is in consequence of the eternal purpose of God. Not only did God purpose to save simiers, but he laid the whole plan on which they were to be saved, including every diing contiiined in the covenant of grace, the glorious D 26 surety, tlie complete atonement, every particular person to be saved, and every thing to be done for him, and to him, and every means by Avhich it was to be done, and every operation of divine grace to render those means effectual. I expect to make all this appear, before I con- clude this part of my treatise. (Eph. 1. 1 — 14. 2 Thes. 2. 13, 14. 2 Tim. 1. 9, 10.) This view of the gospel gives us a grand idea of God. It manifests his boundless love, the infinite riches of his free grace, and his adorable sovereignty. It has a tendency to humble the sinner in the dust, and to touch every sense of gratitude in his heart. This doctrine is calculated to inspire us with a cheerful hope, and give a comfortable believer inexpres- sible sensations of joy. It is impossible to support the doctrine of free grace, but upon this footing. It is im- possible to vindicate the doctrine of the perseverance of the saints on any other plan. If the doctrine of election, which consists in God's eternal purpose to save sinners, be denied, it would be impossible to vindicate the wis- dom of God in the gospel plan. The glory of God, the effects of the sufferings of Christ, the reward promised him by his father, and the whole kingdom of Christ, would depend on the will of the creature. The salvation of sinners would be entirely uncertain; and unless God would draw them, not one soul would come to Christ for salvation. He could not draw any without an unal- terable and eternal purpose to do it; and consequently the whole preparation of the gospel would be»in vain. Then where would be the wisdom of the gospel plan? It would be in vain to plead the foreknowledge of God. For if he foreknew that any man would believe or come to Christ, he must also foreknow that he would draw him, otherwise he would certainly know a falsehood, or Christ was mistaken when he said, " no man can come " unto me except the Father who hath sent me draw him." So that to acknowledge God's foreknowledge is reall) giving up the point. But when we yield our stubborn minds to God's sovereignty, and acknowledge the whole system of the gospel from first to lust, to be according to the eternal counsel of his own will, it gives us a most amazing dis- play of the divine glory, in all the perfections of the Deity; and the gospel becomes a most irrefragable foun- dation of the believer's hoj^e i.nd comfort. Who, that hopes he has an interest in Christ, can think of this doc- trine without gratitude and pjeasure? My soul feels itself on its darling theme, and tiics faster than my pen can run. I fly in a moment back to eternity, I see Christ the second person of the Trinity, elected as my covenant head; my worthless name wiiiten in his book; and he engaging to redeem all whom his Father gave unto him. The price was his own blood, and the blessing is ever- lasting life. I see every thing well ordered and sure. I commit my soul into his hand, and have his promise for every thing I need. In this confidence, depending on mv surety, for he is all my trust, I look with sovereign con- tempt on every thing that opposes my salvation. O what an honour it is to Christ for, " A feeble saint to win tlic day, "Tho' dcatli and hell obstruct the way." I sincerely pity those who deny, or who are afraid of this ' important doctrine. But I must handle this awful and solemn doctrine of election with that calmness and gra- vity which becomes the dignity of the subject. This doctrine has been exploded by many who profess the christian religion; not only by those churches who profess to do so by their creeds and confessions, but also by many of our own church. And by some means it has come to pass, that it has been considered as a kind of useless lumber; and both ministers and people have un- ^8 happily felt a disposition to waive one of the most inter- esting doctrines in the bible. God's unchangeable purpose to save is the only en- couragement that a christian can have to hope for salva- tion; and on this also depends the encouragement of a sinner to wait on the means of grace. Were it not for this divine purpose, in vain would ministers preach and the people hear. What good would all the preaching in the world do, or all the means of grace whether public or private, unless God would render them effectual. " Paul may plant, and Apollos may water; but God "gives the increase." But how could any hope for a blessing, excepting God designs to give it; but if an unchangeable God designs to bless, it is an eternal de- sign. Hence it appears that the doctrine of election is so far from being a dangerous and discouraging doctrine that it is truly the radical ground of all the encourage- ment, that either saint or sinner can have. A minister must have great encouragement to preach, notwithstanding all his weaknesses, when he knows not how many of his hearers God is determined to save ; and that the work is his, and the poor preacher nothing but the means; but take away the doctrine of election, and all is gone. The poor sinner is to be saved by grace, the preacher is unable to give it, and God has no design to do it, nor ever can have any, because he is unchangeable. In such circumstances as those, v ho could preach? or who could hear? But blessed be God, that he has pro- vided some better things for us, and consequently we hope better things, and things which accompany salva- tion. " Lo I am with you to the end of the world;" not as an idle spectator, but with an unchangeable design to bless the gospel. Paul at Corinth felt this encouragement, ' be not afraid, but speak, and hold not thy peace, for I 'am with thee, for I have much people in this place." 29 No wonder Paul was so greatly encouraged, for he both felt and saw the happy effects of predestination. When we talk of conditional election, conditional pro- mises and conditional decrees, we jumble a bundle of words together which cannot be understood. A condi- tional promise has no obligation, because the obligation is suspended on the condition, and therefore can be no promise at all; but only a bare proposal. A conditional election or decree can have no purpose in it, because the design is likewise suspended on the condition; and there- fore can be nothing but a mere permission. " He that " believeth shall be saved" is neither a promise nor decree, for it expresses neither an obligation nor yet a design to save; for they are both held back by the con- dition; and therefore is nothing but a simple overture. When the sinner complies with the condition, by be- lieving, then it becomes a promise, because a compliance with the condition involves an obligation; but still it is not a decree of election, but only a circumstance taken place in consequence of election; for you must consider that faith itself is a grace given of God; (2 Pet. 1. 1.) and the sinner never would have performed the condition had not God given it to him. " Unto you it is given in "the behalf of Christ, not only to believe, Sec." (Phil. 1. 29.) But God does nothing by chance, (Act. 15. 18.) but with an eternal unchangeable design. (2 Tim. 1.9.) Therefore the offer is made, and the sinner believes and enjoys the promise, which is in due time fulfilled; and the sinner is saved; but not by a conditional promise or a conditional election, nor yet " according to his works ; " but according to God's own purpose and grace, which " was given him in Christ Jesus before the world began." Some say that God elects believers after they believe and are sanctified. I have sometimes wondered whether those divines really do tliink so; or whether they only say so, in order to get rid of an unanswerable difficultv, 30 to maintain a favourite point. If the latter, we need not wonder that we cannot convince them, for they are not the first who have opposed the very testimony of the bible and the soundest logical arguments, with down right nonsense and absurdity. But if they know better, we cannot have a very high opinion of their integrity and candour. But upon the whole, I wonder that serious men are not a little afraid to oppose their own sentiments to men inspired by the Spirit of God. Luke the beloved physician is of a very different opinion. (Acts 13. 48.) " And as many as were ordained to eternal life believed. " Saint Paul also differs widely from this sentiment. (Rom. 8. 29.) " For whom he did foreknow, he also did ** predestinate to be conformed to the image of his Son." Here, election is evidently given as the first cause of both faith and sanctification. Our Saviour tells his disciples *' Ye have not chosen me, but I have chosen you, and " ordained you." What for? To be disciples, or to preach the gospel? It is true he did so; but that is not what he alludes to here, but " that ye should go and bring forth *' fruit, and that your fruit should remain: that whatsoever "ye shall ask the Father in my name, he may give it you." (John 15. 16.) St. John, also gives his testimony, " We " love him because he first loved us." Many such scrip- tures we could mention giving testimony on this subject, showing that faith, love, sanctification, and in shori the whole of our salvation is in consequence of God's own unchangeable and eternal purpose. I confess I do feel myself happy, and it is enough to make any man thank- ful, to think that he received religion in consequence of God's free gift, according to the counsel of his own will. But if God chose me because I chose him, if after I be lieved in Christ he chose me in Christ, if after I was sanctified he chose me to obtain salvation through sanc- tification, whom would I thank, God or myself? I must surely thank him who gave me the benefit; btit I believed 31 J lid was sanctified before God had any design to save me, and I must on this plan maintain my faith and sanc- tification, or he will immediately alter his jjurpose. 1 must at least divide my gratitude, and sing like the daughters of Israel, " Saul hath slain his thousands, and *' David his ten thousands." But who would venture to establish such absurdities? Nay, let me give glory to God only; for he is the " author and finisher of our faith, " and eternal salvation." (Heb. 12. 2. and 5. 9.) And let me " rejoice, not because the devils are subject to me, " but because mv name is written in heaven." CHAPTER II. Election defined^ reprobation considered and some objections answered. That we may not be perplexed in our ideas on this subject, it is proper to take notice of the different kinds of election mentioned in the bible. The scriptures reveal six different kinds of election, viz. of Christ, of angels, of nations or tribes, of countries and particular places, of particular persons for particular offices or purposes, and of particular persons unto salva- tion. 1. Christ, by the eternal counsel of heaven, was cho- sen and appointed as the Head and Representative in the covenant of redemption ; to undertake in the room of the elect, to die for them, to satisfy divine justice on their behalf, and to carry on the whole work of redemption, as a Mediator, and finally to judge the world at the last day. (Isai. 42.) But of this more by and by. 2. The bilDle gives us but a short account of the angels, but wc clearly see it revealed, that the angels 32 who stood were elected, and the rest were left to fall. " I " charge thee before God and the Lord Jesus Christ, and " the elect angels." (1 Tim. 5. 21.) It seems to be strongly- intimated that the angels are in some peculiar manner established in Christ. The apostle Paul says of whom (Jesus Christ) the whole family in heaven and earth is named. (Eph. 3. 15. also chap. 1. 10.) and all the things in heaven and in earth were created by him, and for him. (Col. 1. 16 — 20.) And in chap. 2. 10. he is said to be the head of all principality and power. 3. The whole Jewish nation was chosen as God's pe- culiar inheritance or people. Seth, Noah, Abraham, Isaac, Jacob and his twelve sons, and many others were families chosen of God in preference to others. 4. The land of Canaan was selected out of all countries for the inheritance of the children of Israel. The inhabi- tants thereof were devoted to destruction and slavery for their wickedness; which was long before it took place intimated by the curse pronounced on Canaan, Ham's youngest son. Mount Moria was chosen for the trial of Abraham, when he was called to offer his son Isaac. Jerusalem was chosen for the temple, and for God to place his name there, &c. 5. David was chosen to be king over Israel instead of Saul. Solomon was chosen to build the temple. Aaron was chosen to the priesthood. Pharaoh was chosen to show forth the power of God; Cyrus to deliver Israel out of captivity; the apostles to be witnesses for Christ, and to be employed as the first preachers of the gospel under the christian dispensation; and Paul to be the eminent apostle of the gentiles. All these different elections are acknowledged by all. And they all show that God con- ducts his affairs in all the dispensations of his providence, and in the peculiar dispensations of his grace, with eminent exactness, and brings every thing about in his admirable counsel, wisdom and power, accor^ling to his 33 own will, and eternal purpose. Can we suppose that he would leave the peculiar eftects of the gospel on the souls of sinners, which is the grand object of the whole plan, in a loose, vague, and indigested state"? and a:-. I have showed already in such a state, as must of course defeat the whole plan, and not save a single soul, for want of a divine purpose; which would forever prevent his applying the gospel to any? However much we may differ from the opinions of others, conscious that this truth is clearly held forth in the bible, we must say, 6. In the sixth place, that God, according to his own will, chose or elected thousands and thousands of indi- viduals among mankind from all eternity, to everlasting life. This is the particular election we are endeavouring to establish. The bible holding forth this doctrine makes use of several words, such as elected, ordained, predestinated, appointed, called, given and written; but election and predestination, and especially the word election, is most in use among divines when this doctrine is spoken of. What I mean by election is this, that God the glorious sovereign of heaven and earth, in his boundless love, wisdom and goodness, according to the determination of his own will from eternity, did purpose and determine to save a certain particular and defined numl«er from eter- nal ruin, each individual known to him, and particularly chosen with this view from among the rest of mankind; even to bring them every one without the exception or loss of one individual through Christ by faith, and through sanctification of the Spirit and the word of truth, to eter- nal life and salvation. Every preparation made in the gospel, and every mean to be made use of, and every work performed by the Spirit in the beginning and pro- cess of the business, from first to last, are all included in this divine purpose. The rest of mankind are left to themselves. That is to say, God did not from eternity E 34 purpose to save them, or any of them ; and consequently he being unchangeable, he never will give them his grace, to the saving of their souls; but being left to act accord- ing to their own evil inclination, they will go on in sin, reject Christ, and consequently be lost forever. This is what we commonly call reprobation. The scripture in speaking of the non-elect uses these phrases, reprobate, blinded, the world, children of thy flesh, thy seed viz. the serpent's, of your father the devil, children of the bond woman, hated, hardened vessels unto dishonour, vessels of wrath fitted to destruction, branches broken off, &c. I suppose all the opposition that any man feels or ever has felt against the doctrine of election arises from these two things, first a self righteous heart, or disposition which the doctrine of election militates against more than any other doctrine in all the bible. You may tell a man ten thousand times, that he is to be saved by grace, and not by works, but such is his natural disposition to ar- rogate something to himself, that he will turn and twist grace and works into a thousand shapes, and blend them together until he hammers out a righteousness that will suit his own feelings; but if he meets the doctrine of election, he springs from it, as he would from a viper, or he wards off with the utmost caution; for such is its na- ture, that on the very first sight he clearly discovers, that if it q;ets one stroke at him, it will lav him in the dust. Its frontispiece is this, " not of him that willeth or of him " that runneth, but of God that showeth mercy." There is no evasion here, the poor proud wretch must either deny the fact, or f\ill down and worship God as the author and finisher of faith and salvation. The proud heart will not always yield, even to the testimony of the bible; yet he hates to contradict his Maker, for he acknow- ledges the bible to be the word of God, and no other shift remains but to deny that the doctrine is there contained. Another reason why some den\' this* doctrine is because the doctrine of reprobation is necessarily con- 35 ncctcd with it. They c;in l)car wltli tla ihouirht of -God's divine purpose to save, but they cannot bear the thought of his leaviniij any to perish. The man who feels this ob- jection would rather have his salvation depcndini^ on his own choice, than run the risk (>f not being elected. He is deeply intere.sted in the case, and wishes to have a hand in the issue. And it must be cont'es.sed that the case of the reprobate is awful, although it is just. But this ob- jector does not consider that if it was left to him.self, as he desires it should be, he would run on wilfull\ in sin like all the reprobates do, and never choose salvation at last, which would make his chance infinitely worse than to run the chance of election; for he would not only run headlong to destruction himself, but the whole human race would run with him. The oi)jector himself acknow- ledges that it is the grace of God that converts a sinner, or inclines him to religion; but if God had no purpose to give that grace, hou' would th.e poor wretch get it? and if it was left to his own choice to turn or not, as he wishes it to be, w hen would he turn ? So we lind upon the \vhole God's plan is the best, the safest and the most p^ opcr plan. And it is evident that the objection arises from an inveterate opposition to the sovereignty of God. " It is hard (dangerous and " hurtful) to kick against the pricks." I Will here just notice a few of the leading o!)jections which are generally brought for\\ ard against the doctrine of election and say just a word or two to them here, re- serving a more full refutation to a more proper place Iiereafter. 1. It is said it encourages sloth and inattention to re- ligion. But how can this be, when they are chosen of God, to be redeemed from all iniquity, and to be puri- fied, and made zealous of good works? And when the Spirit of Christ is to dwell in them, to animate them and quicken them in the things of religion. (Tit. 2. 14. Rom. 8. 9—11.) 36 2. It is objected that on this plan there is nothing left for the sinners to do. This is by no means true, only in point of merit; and as to the sinner doing any thing to merit salvation, it is so far from being an objection that it is one of the peculiar excellencies of election that it saves a sinnner by grace without any merit of his own. And as to the sinner's doing his duty, God knew that he never would of himself, tlierefore he was determined to bring him to it by his free grace, so that the objection is really in favour of the doctrine of election. (Rom. 6. 14.) 3. It is objected that this doctrine makes preaching and all the means of grace useless; for the elect will be saved, and the non-elect will be lost at any rate. This objection is a vtry common one. It is in the mouth of every objector, let him be a wise man or a fool. And no wonder, for it is founded on ignorance, and is a grand falsehood; and no man can bring it forward until he first locks up what little sense and honesty his Maker has blessed him with. Election embraces preaching, preachers, and all the means of grace which God has appointed to accomplish his purposes of salvation according to his eternal design. If God had purposed to save without preaching, then preaching would be vain. But seeing God has ordained the gospel to be the wisdom of God and the power of God to save them that believe, I know not how any man, who has sense enough to see the difference betwixt light and darkness, can imagine that preaching, or any of the means of grace can be in vain in consequence of election. (1 Cor. 1. 18, 21, 24. 2 Tim. 3. 16, 17.) 4. But the greatest objection of all is, that it is unjust; one it is said has as good a right to salvation as another, ^.therefore it is not right for God to pick and cull, as they say, for he ought to use all alike. How specious this objection is! But the objector forgets that a sinner has no claim in justice for any favour, and that all are guilty.. Can it possibly be unjust to save a sinner if it can be 37 clone consistent with law? Or can it be unjust to punisli a sinner wlio deserves to die? On wliat principle do those objectors discover the injustice of God's having mercy on whom he will have mercy, when he might have justly condemned all, had he seen fit? The bible at any rate says he does so, and surely no man will contradict the ways of God, or impeach him with injustice. If all mankind were righteous and had a just claim to the fa- vour of heaven, then it would be unjust for God to make some happy, and some miserable. But when all have sinned and are justly liable to condemnation, he undoubt- edly might have condemned all, had he seen fit. It cannot be unjust, consequently for him to condemn as many as- he saw fit. If there is any injustice in it, it is in saving some and not condemning all; but this is not pretended by the objectors, neither could it be. Those whom he saves are saved by a complete atonement for their sins. Christ surely had a right to die for as many as he pleased. No one is obliged to be a surety. Christ could not be compelled to become a surety for any, let alone for all. But the objector must cavil because he did not engage for all; and rejects the idea of his voluntary suretyship for as many as he saw proper. I have often seen a peevish child throwing away a part of a piece of bread, because it could not get the whole, and I have also seen the honest parent correcting that child for its rebellion and stiffness. I am sometimes tempted to think that those who ob- ject to the doctrine of election do it from a disposition in their hearts to cavil at the conduct of God. They do not like the plan; and they pretend, in showing this dissatisfaction to have a great regard for God's justice and goodness; when at the same time, the\ only set up their own will in opposition to the will of God; and as I observed before, in order to do it with some face, diey have to deny that the doctrine is in the bible. But if this doctrine is supported l)y the word of God, as I hope to prove, that man must have a stout heart as 38 well as a wicked one, or otherwise an ignorant head, who would dare to bring forward his objections and arguments against a doctrine of divine revelation, just as if he was disputing with a fallible creature like him- self. God is not accountable to us. It is our duty se- riously to inquire whether the bible supports this doc- trine or not, and when we find that it does, we ought to lay down all our objections, as both vain and impious. CHAPTER III. Election proven fi'om particular doctrines of the Gospel. The data, or radical ground of all the arguments to prove the doctrine of election must be taken from the bible. Election being the choice or determination of the divine will can only be made known to us by revelation. We can easily see from reason that God will punish a sinner. But whether he either can or will save a sinner, can only be known by revelation. Reason can say nothing about it, until some data are given by the bible, for us to build an argument upon. So that all our proofs and de- monstrations as to the doctrine of election must be either directly or indirectly taken from the word of God. But when certain things are proven by the great authority of God's word, then our reason may be emplo} ed, if neces- sary, to every possible advantage, in demonstrating the doctrine couched in the things j^roven by divine autho- rity. And if our reasonings do not swer-se from the data i^iven in the bible, and our conclusions are fairly drawn, the truth must certainly be found. There are five ways in which the scripture proves the doctrine of election; I will state each of them in order, so that I hope the reader by taking a view of them, Avith candour and honesty, will see that this doctrine is firmly established by divine authoritj-. 39 rhe bible proves certain things A\hicli when put to gether the infallible conclusion must be, that God iVoni eternity hath elected some toevcjlasting life; for instance, 1. Depart ye cursed into everlasting; lire. Matt. 25. 41. 2. Come ye blessed oi" my Father, iniierit the kingdom, 8cc. Matt. 25. 34. 3. By grace ye are saved through faith, and that not of yourselves, it is the gift of God. It is given you in the behalf of Christ, not only to believe, &.C. 4. Not of works lest any man should boast, for we are his workmanship, created in Christ Jesus unto good works which God hath foreordained that we should walk therein. Eph. 2. 8. Phil. 1. 29. Eph. 2. 9, 10. 5. I am the Lord, 1 change not. Mai. 3. 6. 6. With whom there is no variableness nor shadow of turning. James 1. 17. 7. Known unto God are all his works from the begin ning. Acts 15. 18. 8. According to the purpose of him who worketh all things after the counsel of his own will. Eph. 1. 11. These texts prove, that only a part of mankind are su\cd; that those who are saved, are .saved by grace; that God gives it, and that not accidentally but with an un- changeable purpose. Now, put these eight passages or texts together and think like a reasonable man, possessed with candour, and willing to know the truth, and you will see the doctrine of election deduced from them, as the only possible conclusion. If you say all iue saved, you contradict the first text. If \ou say none are saved, you contradict the second. Therefore you must say, only a part are saved. Now we are done with the two first texts; they have done their part in the argument. The next question is, how is that part saved? If you say, not by free grace, or not by the gift of God, you contradict the third text. If you still affirm that it is by works, you contradict the fourth. So you must conclude that it is God saves them, b}" giving 40 them faith and creating them in Christ Jesus unto good works. You will here take notice that there is no dispute in all this; we have not come yet to the disputed ground. But, by the by, you have acknowledged two grand pillars of the argument, namely, some sinners only are saved, and God himself saves them. Again, if you were to prove obstinate and say that God gives his grace by accident or chance, the seventh and eighth texts will contradict you. You are therefore compelled by your bible to ac- knowledge that God, with a divine purpose or design gives that grace (even faith itself) to every sinner who is saved, which is necessary to salvation. Now comes the concluding point; when did God take that design? If you suppose any given time whatsoever, it necessarily implies that God is changeable, that he now has a de- sign he never had before. But this false notion of God's adopting new plans contradicts the fifth and sixth texts which I have laid down as the ground of my argument. So that you are obliged to go back to eternity to find God's purpose to save any sinner. So you must leap over one or more of those eight texts, and many others of the same nature, unless you draw the following con- clusion, which is the only one possible to be drawn, to wit, the unchangeable God from eternity did design and purpose to give grace unto every sinner who shall be saved, freely without works or merit, in order to his sal- vation; and this is the very doctrine I am establishing. Again, I must notice that although those who deny the doctrine of election do profess to hold also to the doctrine of free grace, yet in this they must inevitably contradict themselves. Any favour bestowed on a sinner is grace. But what we mean by a sinner's being saved by grace, and not by works, is, that God gives salvation to him, and the sinner does nothing to merit that salvation. Salvation consists in pardon and sanctification. Pardon is the gift of God, because God only can forgive sin. God forgives for the sake of Christ's righteousness. H'e 41 therefore nnibt impute or give that righteousness, for the sinner has it not of himself, but because God gives it, it is grace. This righteousness is received by faith; but God gives faith also; and therefore, faith is also a grace. Sanctification is a work of the Spirit; the Spirit gives the hoi}- dispositions of love, repentance and obedience ; there- fore sanctification is a grace. Now, when we say a sin- ner is saved bv grace, we mean that God gives him faith, pardon, love, repentance and a disposition to obedience. But we have seen above that God gives nothing by chance, or without a purpose, and that he is unchangeable, and consequently eternal in his purposes; therefore when our opponents acknowledge that we are saved by grace, they acknowledge that God gives faith, pardon and sanc- tification; but their denying election implies that he gives without any purpose or design, or that his design is temporary and not eternal. Yet withal they acknowledge his unchangeability. What is to hinder any person to see how inconsistent it is, to acknowledge the unchangeability of God, and yet assert that he gives complete salvation to a sinner without an eternal purpose to do so? It does not require much discernment to see that if God never purposed to save a sinner until he believes, that his purpose must be con- tingent, or occasioned by the sinner's believing. This must suppose faith not to be the gift of God, nor yet brought about by the divine agency; for if God gives faith, it requires an eternal purpose, as much as any thing else. But the scripture expressly says that God is the author of our faith, and that it is given on the behalf of Christ; and our opponents acknowledge that faith itself is in consequence of the Spirit of God enlightening our minds. But this requires a divine purpose. Now to say that this purpose is contingent, and yet to acknov^■- ledge God's unchangeability in all his purposes and plans is a most palpable absurdity. F 42 But let us attend farther to what the bible says. I. God gives conviction of sin. John 16. 8, 9. 2: God gives a discovery of Christ as our only righ- teousness. V. 8, 10. 3. God gives foith. Eph. 2. 8. 2 Pet. 1. 1. Phil. 1. 29. 4. God gives holiness in all its branches. John 16. 8, 11. Matt. 12. 20. Isa. 42. 3, 4. 1 John 4. 19. Zech. 12. 10—14. Ezek. 36. 26, 27. 5. In short, God gives every thing necessary for the salvation of the sinner, and grants constant supplies of grace, as the sinner needs, out of his fulness. John 15. 5. and 14. 19. and 1. 16. Tliese things which I have mentioned, are supported, not only by the scriptures which I have quoted, but by the current sentiment of the bible. Consequently as God is the giver, he must as we have above demonstrated have an eternal and unchangeable purpose to bestow every part of salvation, on every sinner who shall be saved. Surely every candid man, who is willing to reason fairly, and admit of doctrines plainly held forth in the bible, will feel himself obliged to acknowledge the eter- nal purpose of God to save his people. It is in vain to evade the truth; the doctrines I have advanced are the leading doctrines of divinity, and are too well established to be denied; and when we admit them to be true, we must acknowledge the doctrine of election. CHAPTER IV. Positive proofs of Election. Let us now consider those passages of sacred writ which positively assert the doctrine of election, and here I hope my reader will attend to the voice of God in his word, and suffer himself to be convinced; for how can we expect a man to be convinced who will not give up to divine testimony. 1. 1 Thes. 1. 4. "Knowing brethren, beloved, your " election of God." How could Paul the inspired apostle express himself in such strong language, if there is no such thing as election? Paul said he knew their election, because the gospel came unto them not in word only, but also in power, and in the Holy Ghost, and in much assurance. But how could the powerful effects of the gospel prove the election of the Thessalonians, if they were not elected to be made the subjects of those power- ful effects? 2. Eph. 1. 3, 4, 5, 6. "Blessed be the God and •' Father of our Lord Jesus Christ, who hath blessed us '> with all spiritual blessings in heavenly places in Christ. "According as he hath chosen us in him, before the " foundation of the world, that we should be holy, and " without blame before him in love. Having predestina- "ted us unto the adoption of children by Jesus Christ " to himself, according to the good pleasure of his will, " to the praise and glory of his grace, wherein he hath "made us accepted in the l^cloved." And in verse 11. " In whom also we have obtained an inheritance, being " predestinated according to the purpose of him who " worketh all things after the counsel of his own will." And in chap. 3. he says that God created all things in Christ, to the intent that by the church he might make known to principalities and powers the manifold, or won- derful and unsearchable wisdom of God, " according " (verse 11.) to the eternal purpose which he purposed " in Christ Jesus our Lord." 3. In 2 Thes. 2. 13. we have another instance of Paul the inspired apostle positively asserting die election of the Thessalonians, " but we are bound tO give thank " always to God, for you brethren beloved of the Lord, " because God hath from the beginning" («t »^x^,<; in 44 John 1. 1, 2. the same Greek word is used to signify eternity) " chosen you to salvation through sanctifica- " tion of the Spirit and belief of the truth." Here I must remark that salvation consists in pardon and sanctification. Justification gives us a title to heaven, and sanctification prepares us for glory; hence Paul, Rom. 8. 30. says " whom he justified them he also glorified," that is, prepares for and takes to glory. If therefore jus- tification which is by faith or belief of the truth, and sanctification which is through the Spirit and the word, is what the scripture means by salvation, it is truly ele- gant, as well as demonstrative for the apostle to say that God chose the christians in Thessalonica from the begin- ning (or eternity) to obtain salvation by sanctification and faith, for God could not choose them to salvation any other way; for nothing else could be salvation. So that he not only afl[irms the doctrine of election, but also most beautifully explains the nature of salvation, which is the grand design of election, even sanctification and belief of the truth, given by the divine Spirit. 4. This same apostle in Rom. 8. 29. shows that this is the very idea he had of election. " Whom he did foreknow *' he did also predestinate to be conformed to the image "of his Son," &c. But of this more by and by, when we come to consider the next mode of scripture proof 5. This is also the very notion that Peter had of election, 1 Pet. 1. 2. " Elect, according to the foreknowledge of '^ God the Father, through sanctification of the Spirit unto " obedience, and sprinkling of the blood of Jesus Christ." An elect is one chosen out for some particular purpose. Paul says, the purpose is salvation as you have seen above, and explains that salvation to be the sanctification of the Spirit, and belief of the truth. Peter although he omits the word salvation, yet he beautifully mentions in what it consists, and he precisely agrees with his brother 45 Faul, making sanctification and justification through Christ the design of election. He also agrees with Paul's sentiment in Rom. 8. 29. making Go^'s foreknow ledge the foundation of election; and both assert the truth of the doctrine. The opposcrs of election, in order to get rid of these plain texts, are driven to their shifts indeed. They have to acknowledge election, but they take the liberty to ex- plain it away. They lay hold of the explanation which the apostles give of salvation, and say they are elected after they believe and are sanctified, for say they '* it is " through sanctification and belief of the truth," &:c. This explanation entirely takes away the beauty of those texts; for after the apostles have already told the foundation of election, even God's foreknowledge, this makes them introduce another, to wit, sanctification; then this elegant explanation of salvation is lost. Also on this hypothesis, I would ask, what is salvation? The angel told Mary, to save; or ** he shall save his people from their sins," but to save from sin is sanctification; so that to make sancti- fication the cause of election, and to make salvation the effect of election, is to make the cause and effect the very same thing. The texts say that they were elected to salvation to be conformed to the image of Christ; but this explanation says that this salvation or conformity to the image of Christ is the ground or cause of election; and yet election, if the apostles are true, is the ground of salvation; salvation therefore must be, and must not be at the same time; it must be, in order to produce elec- tion; and it must not be, that election may have a chance to ])roduce it. Such absurdities, become Wesley and Fletcher much better than Paul and Peter. How absurd it is to make the effect the cause. The word of God evidently proves that faith and sanctifica- tion are the gifts and works of God. How then can they be the ground of his purpose. Election is a sovereign act of God's will. How can sanctificatioii which is a work of God, or faith which is a gift of God be the ground of God's choice? They may be the effect of God's will, as the apostles beautifully explain them to be; but the cause they could never be. The counsel of God's own will is the only cause of election that is ever men- tioned in scripture. 6. The wise and ingenious apostle Paul, as if sus- picious that some such absurd construction would be put on those scriptures, pointedly decides the whole dis- pute to his young son Timothy, (2 Tim. 1. 9.) a few months before he was beheaded at Rome. " Who hath " saved us and called us with an holy calling, not accord- *' to our works, but according to his own purpose and " grace, which was given us in Christ Jesus before the " world began." ' 7. " And as many as were ordained to eternal life be- "lieved." Who ordained them? Certainly none but God. To what did he ordain them? To eternal life. What is the first thing a sinner is directed unto, in order to eter- nal life? To believe. What was the effect of this ordina- tion at this time? They believed. How came those par ticular ones to believe, and not any of the rest? Because they v/ere ordained, and the rest were not. What was the consequence of their believing? Eternal life. Acts 13. 48. 8. Rom. 11. 5, 6, 7. " Even so then at this present '^ time also there is a remnant according to the election " of grace. And if by grace, then it is no more of *' works, otherwise grace is no more grace: but if it be " of works, then it is no more grace, otherwise work is " no more work. What then? Israel has not obtained that " which he seeketh for. But the election hath obtained " it, and the rest were blinded." I shall have occasion to quote several other passages of scripture, in the course of my argumentation; I will 47 at prcbcut let what 1 have cited suffice as positive proofs of this doctrine. We may take many turns, and try to explain away the natural and evident sense of those texts which I have quoted ; but nothing can be more CA-ident if we do, than that we ^\ i^h to establish a favourite point at the expense of truth ; and that we are under the disa- greeable necessity to remove those texts out of the way; and because we cannot expunge them, we must some how make them say one thing and mean another, to keep them from contradicting us. I grant it is not natural to wish to be wrong in our opinion, or to believe that to be true which we know to be false. Yet we may have an opposition to a thing and ]iot wish it to be true, and an inclination to the contrary, and wish it to be true from some sinister motive. And when this is the case we catch at every argument that leans towards the favourite sentiment, and obstinately oppose every thing which is in favour of the opposite. 'I'hus we often miss the truth, and hold to error for want of candour. I would not wish to indulge an ungenerous idea of any man. But when a man will go so far, as to face down the express declarations of the divine oracles, and to indulge himself in perverting the natural sense of the bible, I must be pardoned if it is a fault to think him really uncandid. Surely if any man of sense, who is ca- pable of seeing an argument when it is laid before him, ^vho can believe a thing to be so when he finds sufficient reason or divine authority on which to found his belief, after he takes an honest review of what is evidently con- tained in those passages of God's word quoted in this chapter, and considers the grand and aw ful authority of the inspired apostles who saw the Lord Jesus Christ and were filled with the Holy Ghost, and yet denies the doctrine of election, he is and certainly must be what 48 we call an original genius, and that in the highest sense of the words; " Ac ne forte roges quo me duce, quo lare tuter: " Nullius addictus jurare in verba magistri, " Quo me cunque rapit tempestas, deferor hospes." Hor. But I would counsel all such persons to put on a little more of the humble spirit of Christ, and join with him in his hour of rejoicing, and say with the cordial surren- der of their will, " Father I thank thee, because thou hast " hid these things from the wise and prudent, and hast '* revealed them unto babes. Even so Father, for so it " seemed good in thy sight." Mat. 11. 25, 26. and Luke 10. 21. CHAPTER V. The beautiful chain and order of election, foreknow - ledge, ^c. We come now in the third place to consider another way in which the bible proves the doctrine of election; namely, not only in roundly asserting the doctrine, but also by laying down the several steps, in a beautiful order, which God has pleased to take in bringing his divine purpose to effect. I will confine myself in this inquiry principally to the grand account which we have recorded in the eighth chapter of Paul's epistle to the Romans beginning wiih the 29th verse, " For whom he did foreknow he also did " predestinate to be conformed to the image of his Son, " that he might be the first born among many brethren. " Moreover whom he did predestinate, them he also "called, and whom he called, them he also justified, and "whom he justified, them he also glorified." Here we are presented with a beautiful chain consist- 49 ing of five links. TKe first is, Foreknowledge. 2. Prcdes- tination. 3. Calling. 4. Justification. 5. Glorification. 1. Foreknowledge. Knowledge is that by which we perceive tilings to be as they are or have been. Fore- knowledge is that by which we perceive things as they will be hereafter. All who deny the doctrine of election think this is what the apostle means by the word foreknowledge, in this and similar texts; to wit, God's perfectly perceiving what will be in future exactly as they will be. And many among common christians who hold to election think the same. I am not much disposed to cavil with them on this point, for certainly that idea is taken in. Our opposers have so little apprehension of danger hi their opinion of God's foreknowledge, that they on all hands acknowledge it without any hesitiition. But it is really a very impolitic step if they could avoid taking it. If I wished to deny election, I would certainly deny this also, if I could; and I am certain there is as much diffi- culty in proving God's foreknowledge as his election; for the one is expressed as plainly as the other, and both as plain as A. B. C. And I do wonder that when they have heart enough to deny the one, they do not deny the other also; for thoy may rest assured they will both stand or fall together. If God foreknows that a man will be saved, he must of course foreknow that he will believe and repent ; for he never did, nor ever could foreknow the one without the other; he knows that faith and repentance are his gifts, therefore he must foreknow that he would give them to this very man, before he could be saved, for the bible says he must be damned without them; but he could not give faith and repentance without a design or purpose to do so; and this purpose must be eternal, be- cause God cannot change. So you see election, or an G 50 eternal purpose, absolutely follows in consequence of God's foreknowledge, in matters of salvation. There is a great difference between God's foreknow- ing things in which he has no immediate hand in bring- ing to pass, and his knowing that will be which depends on his own agency; it is beyond our skill to perceive how he knows the former, (perhaps from the principles of moral necessity) but we are sure as to the latter, that he cannot know a thing will be done that he has to do himself, unless he intends to do it; for without that it never would or could be done. The bible abundantly proves that God himself is the Author and Finisher of a man's salvation, as we have already proven, and it abun- dantly proves also, that God knows every man who will be saved; consequently every text in the bible, that proves this, proves also that he intends to save every man that he knows will be saved. The point must un- avoidably be given up by our opponents here; they must really acknowledge election, or deny God's foreknow- ledge. If you take the foreknowledge mentioned in this text, in this sense, even to include and necessarily imply a divine purpose, I will perfectly agree with you, for that is the identical meaning of the apostle. In Eph. 1. 5. Paul founds predestination on " the good pleasure of " God's will;" so that the good pleasure of his will, and his foreknowledge is the same thing. Our blessed Saviour says, "even so Father, for so it seemed good in thy sight." God's foreknowledge is generally called love or appro- bation. It is difficult to express our ideas on the sub- ject; and it would be impossible for us always to vSpeak accurately on such an exceeding nice subject; and al- though the scriptures evidently distinguish betwixt fore- knowledge and predestination yet it is not easy to catch the two ideas, so as clearly to distinguish them; and ivhen we c me to a definition, the subject is *so sublime 51 that our language can hardly get hold of it. Wc have to content ourselves at last with common phrases such as these: God chose out of love. Out of his mere good pleasure he elected sonu- to everlasting life. He ordained us in his sovereign will. Because he saw fit. He hath determined tosave us, &c. Each of these expressions are very agreeable to scripture, and very honouring to God, and perfectly consistent with the doctrine of free grace. And this is the common way in which christians ex- press themselves when they speak on this most exalted subject. By these phrases: Out of love, Mere good pleasure. Sovereign will, Saw fit, they mean exactly what the apostles meant by foreknowledge ; and by these words: Chose, Elected, Ordained, Determined, they mean predestination. But we scarcely ever hear them mention foreknowledge for this plain reason, their hearts cannot admit, that what they commonly understand by it, is or can be the ground of their salvation ; what they understand by the foreknowledge of God, is just his perception of things future, like Peter when he said "Lord thou knowest all things." The heart of a chris- tian let him be ever so poor, weak and disconsolate, can- not sink so low, as to introduce his glorious God and Father, as a mere spectator in the great matters of his salvation. No, the idea is too groveling; God must have the work to do, and a special purpose; and particularly he must give Him all the glory ; therefore the word fore- knowledge will not answer their purjiose. He must say Love, Everlasting love. Good will. His own good plea- sure. His eternal purpose. The counsels of eternity, Free grace, and a number of such sublime and exalted expressions; not knowing at the same time, that he is just explaining and feeling exactly what the apostle means by the word foreknowledge. And even if this serious christian was one of the strictest of the methodist persuasion he will do the very 52 same. I have conversed with several of them, and have noticed with no little pleasure how the exercise and feelings of true religion would betray the unsuspicious man into a clear and thankful acknowledgment of the very spirit of the doctrine of election without suspecting it; ascribing all to free grace, and trusting to God for salvation. But if I would only introduce a dispute with him on the subject, he would alter his tone immediately, and nothing would be said by him, any thing like elec- tion, except the acknowledgment of God's foreknow- ledge; and then he would make no difference betwixt God's foreknowledge of the salvation of his dear people, and his foreknowledge of a sparrow, a worm, or a snail; although the inspired apostles made it the very ground of the whole plan of the gospel. This is certainly the consequence of a great absence of mind; but when I consider who I am conversing with, I do not expect logical accuracy, and it is so far from being disgusting, that it is often really entertaining. It is indeed enough to make a cheerful man smile, to see how easily the heart felt exercise of true religion can make a man's wise heart contradict his block-head. The Greek word ei^ew signifies to perceive with the natural understanding or perception of the mind, and is- used so in scripture; hence Peter says, Vnt?! God met him' with his divine powc^ .rgy rouse him, or he would hay-e : viid even to this- very dayvis he hot as v.v..,v -to ,, ..;;ly as' he is assisted by olivine orace f I Mrt dfeiifident.'tHere ' is- ftC»t a' true christian on earih but must know these things to be true, ler him profess what he will. Then why should he, or how can lie deny the doctrine of election, which is the very cause of his salvation? For if an unchangeable God had not purposed to grant those divine impressions to him, he never would or could have received them. I once in a familiar chat with a methodist preacher, asked him in a style usual to me, how he happened to get religion "? He said, God gave it to me. Ay ! said I, and when did he happen to take that notion ? O ! said he, he intended to do it from eternity. From eternity, said I ? Yes, he replied, I believe if he had not designed from eternity to give me grace, I never would have got it. I then in a sprightly manner observed, that that was my very doctrine of election. Is it? said he. Yes. Do you expect to get to heaven? I hope so, said he. What makes j'ou hope so, said I? He answered because* God by his grace will help me on, according as he has promised. 59 And did God from eternity design not only to give yon grace at first, but also to go on to give you grace until he takes yoti to heaven? Yes certainly, said he. Now said r, that is exactly my doctrine of perseverance; and you are as strong a calviuist as I am. Would my reader believe that this man denied elec- tion the very next sentence he spoke*? But nevertheless, if men will think and speak inconsistencies, God will still go on according to his own infinitely wise plan, in the exact order which he has prescribed in his divine and unchangeable counsel; which plan and order he has made known by the apostle in the passage now under consideration. CHAPTER VII. Effectual calling, Justification and Glorijicatiou, We now come to the third particular mentioned in ©rder, viz. Calling, (v. 30.) " Moreover, whom he did *' predestinate, them he also called." This link in the chain, or order of election, embraces all the variety of means which God has appointed, and which are taken into view in this doctrine, in order to bring about the great end to which God has predestinated his people. Which evidently proves that there is a divine purpose to bring all to salvation, who ever will be made the happy subjects of the grace of the gospel; and that all those who are chosen of God will be brought to salvation at a proper time, and by proper means, all which are inclu- ded in the eternal counsel of God. « There are \.\\o things hereby proven and made mani- fest: 1. That means are far from being unnecessary in consequence of this doctrine. That they are perfectly established by it; and that it would be impossible, on tlie plan of election, for God to Ipring to pass M'hat he has purposed without them ; ajid therefore the apostle in- 60 troduces the means in connexion with the influences of the Spirit to accompany them, in the third hnk of the chain. The word, called., inchides both the outward and inward call; for it is abundantly evident from the bible that God calls his people both by the outward means (Rom. 10, 14 — 17 ) and by the imvard power of his Spirit; (1 Cor. 1. 24. John 16. 8 — 11.) and it ordinarily requires both to accomplish the end. 2. It is also evident that election does not infringe upon free agency, for the means which God has appointed are calculated to per- suade sinners, not to force them ; and even the influences of the Spirit are by no means compulsory, but persua- sive ; for the Spirit only brings the truths of the word home to the heart. Ho^vever strong the argument is, and however morally impossible it may be for the sinner to withstand, yet it never can infringe on the liberty of the will. " Thy people shall be willing in the day of thy ^' power." Thus God in his infinite wisdom has concerted his plan in such a manner as not to encroach upon the na- tural liberty of his people, and ye^t by his divine illumi- nation attending the means of grace, to secure the great end which he from eternity purposed to accomplish. It is a common observation that God can work without means, or even against means. I acknowledge that God is not tied to means so to speak, unless he is pleased to tie himself; and I could wish that divines would use such expressions with caution. If God has purposed to save sinners by the means of the gospel he cannot save them without it, unless he breaks through his own de- sign. This he never will do, nor can do, without chang- ing; but God cannot change. Consequently those who assert that election destroys the use of means, when it is the very thing that renders means necessary, evidently show either great weakness or great wickedness ; and those who think tlie heathens 61 can be saved without the gospel have more charity than good sense. When we assert things, we should take care not to go contrary to the gospel plan, which is to save sinners through the use of the means; which is the third link in the order of election. Therefore, when God is about to save a sinner, he effectually calls him by the gospel. The sinner believes, and is thereby interested in Christ, and consequently freely justified through his spotless righteousness. This is the fourth link in the apostle's chain, or gospel order. " Whom he called, them he also justified." Justifica- tion is a grand prerequisite to holiness. It consists in the divine pardon and acceptance. The justified sinner is delivered from the curse of the law, and is by Christ en- titled to all the benefits of the covenant of grace. "Being justified by faith, we have peace with God *' through our Lord Jesus Christ." Glory will follow as a necessary consequence. Glory is the ultimate end of predestination. It is the image of Christ, and the last particular mentioned by the apostle. It consists in two things, holiness in heart and life, and eternal happiness and glory in heaven. Holiness is called glory in several places in the bible; "we all " have sinned and come short of the glory of God." Ho- liness is God's glory, and when we sin we come short of glory, and debase ourselves. " Who hath called us to " glory and virtue," i. e. holiness and christian fortitude in the things of religion. " Beholding as in a glass the " glory of the Lord, we are changed into the same " image, from glory to glory." As holiness is glory, and as God by sanctification gives holiness, therefore God certainly glorifies those whom he sanctifies ; that is to say, he gives them glory, or makes them glorious by enstamp- ing his image upon them. Moreover, by sanctification he prepares them for glory. It would be impossible for God to glorify an unsanctified sinner. ^2 Finally he takes them to heaven, and there he glorifiesv them forever. There they are completely holy, and ho- noured with his glorious presence, world without end. We have now taken a particular view of that beautiful order stated by the apostle; and what is it? It is that line of procedure which God in his infinitely wise and un- changeable counsel for his own glory has prescribed to himself. The apostle seems greatly taken up in it; how he exults and triumphs. He challenges the universe and all the powers of hell, to separate the elect from God. Cer- tainly we must yield to such evidence as this. Sometimes we may be mistaken in the meaning of words, but there can be no mistake when a whole plot or plan is laid before us in a most beautiful order, beginning at the original or moving principle, and proceeding regularly step by step, making one thing depend on another from first to last, and proceeding with incomparable wisdom ; every step so necessary that not one of them can be spared without defeating the whole, and at the same time so well chosen that every part answers the purpose in- tended and insures the grand object, when the whole is taken together, with infallible certainty; this plan be- gins with the eternal purpose of God's own will, and ends in the eternal glory of poor lost sinners. How is it possible to mistake the evidence here? And is there no such thing as election after all? Was Paul deceived? Was it all just the sallies of his frantic brain? Does he intend to estab- lish no such doctrine? Was he just trying what his own genius could do, by way of a learned experiment? Could all the wisdom of men and angels have contrived, or even thought of such a plan? If it is true, will it not completely save the very vilest sinner? If it is false, or even one link of it false, will it not defeat the whole gos- pel, and effectually overthrow every hope of the believer? Which of the parts in this gospel plan can be spared? Not his foreknowledge, whether it means a mere natural 63 knowledge, or a divine purpose. A sinner could not be s;ived, and God not know it.. Certainly he must know every thing about the w hole business. He must know his own purpose. And a purpose he must have, if he has grace to give, if he has the understanding to enlighten, if he has faith to give, and sins to pardon, the heart to change, the soul to sanctify, and enemies to conquer, &c. This must certainly require some purpose; and it must be uncliiingeable, and consequently an eternal purpose. God does not work blindly, without knowing any thing, or intending an} thing. The saving of a lost sinner is too nice, critical and important, to be done by a blind deity who has no plan to work by, or purpose to work at all. We consequently find God's foreknowledge eaimot be spared and the sinner saved. Can predestination be spared? By no means. Predestination is the very resolution of the divine will to save a sinner; and it calls up the great end to view, and lays the whole work before the di^ int mind. Can calling be spared? Not at all, for that includes the w hole means, both public and private, to be made use of to bring about God's purj^ose; in order to bring- to salvation the Spirit works by the word, so that neither the w ord nor the Spirit's power could possibly be dis- pensed with. Justification must take place, or the sinner would be damned at last; and sanctification must prepare the sinner for heaven. Take any one part a^vay, and the sinner is undone; but with them all, O what a complete salvation, founded on infallible prhiciples! Reader, according to the notions of my opponents this is the doctrine which came from hell. It destrovs the soul. It renders all the means of grace useless. It destroys love, holiness and every thing that is good, and does every thing that is bad. Let it come from where it will, the inspired apostle Paul was one of the means of bringing it. What sort of a hell was it, in which the doc- trine of election originated? It must be a very wise hell. 64 a sovereign hell, a powerful hell and a good hell. For we never heard, or read of a wiser, more sovereign, more powerful or more merciful plan taking place in ail the records of heaven. The abstracted plan of the creation was a comparative trirle to it. When I take a view of God creating the world by his power, I see nothing biit what I expect a God could do; but when I see such a plan as this, to save a lost sinner, I am lost in astonish- ment in a moment. I pity a poor honest fai-mer who per- haps has never made doctrinal divinity much his study, when he is misled by others into a disbelief of this doc- trine. But I confess ;t does stretch my charity consi- derably, to excuse a man of sense and study for denying a doctrine which can so easily be supported by divine authority from so many passages in the bible. Such a man may think as he pleases for me, and he must think as he pleases; but while he thinks as he does, I will have the happiness to have the inspired apostle on my side, to contradict his sentiments, and assert the glorious doctrine of election. There is danger sometimes of proving too well; but such a most interesting doctrine as this, and so much ex- ploded, can never be too well proven. Although I have already abundantly established this great truth, by the three modes of proof I have taken into view, yet I must now call my reader's attention to some other things men- tioned in the bible, as another class of evidence, to es- tablish this important point. 65 CHAPTER VIII. Several texts considered^ the substances of xvh'tch plavjy teach the doctrine of election. There are many texts and passages in scripture proving certain things, which cannot be true unless the doctrine of election be true. I will mention a few of them. Gen. 3. 15. " I will put enmity betwixt thee and the *' woman, and betwixt thy seed and her seed." This text proves three things; that the woman shall have seed, that the serpent shall have seed, and there shall be en- mity betwixt them. All agree that the woman's seed is Christ, and that some of the children of Adam are counted as his seed. " He shall see his seed, he shall see of the travail of his "soul and be satisfied." I'hese are called the seed: the children of Abraham, the children of promise, the children of God, and the children of the kingdom. But who are the serpent's seed"? Not young serpents nor devils; but non-elected men. Christ calls those who shall finally be lost, represented by the tares, " the children " of the wicked one ;" and of the Jews who were blinded, and devoted to destruction, and who Paul, in the 11th chapter to the Romans, says, were not saved by the elec- tion; Christ says, " ye are of your father the devil;" and he calls them " serpents, a generation of vipers." Those who will be lost are consequently the seed of the serpent, and not of the woman ; and those who will be saved are the seed of the woman united to Christ as his spiritual seed, and not the seed of the serpent. Enmity is perhaps the greatest opposition that \\e have any idea of, and there is steady and uniform enmits held forth in scripture, subsisting betwixt the seed oi I 66 the serpent, and the seed of the woman, in every in- stance in which the two classes are introduced as the subject of history. And we find that God proceeded on the plan of election from the fall of Adam, and that the very first promulgation of the gospel contains, and was actually founded on this very doctrine. When we attend to the history of the bible, giving an account of the divine procedure according to the gospel plan, we find that he uniformly proceeded on the very principles which he established in the hearing of Adam and Eve, when he gave that wonderful epitome of the gospel. If we find it so, must we not acknowledge that the gospel is founded on God's eternal purpose of elec- tion? Let us however examine some of the most re- markable passages. We cannot read the account of Cain and Abel, without having the idea of the seed of the woman, and the seed of the serpent painted before us. It is evident that God took care of Abel, gave him faith, and he consequently gained acceptance with the Lord; while Cain was left to wander as a vagabond and an outcast from his pre- sence. It is surely remarkable, and a corroborating testi- mony of the truth of the doctrine of election, that the two first children of Adam were marked as an instance of God's sovereignty, the one the seed of the woman, and the other the seed of the serpent. Abel is called righteous, (Matt. 23. 3.5.) and he ob- tained witness by his excellent offering, that he was righteous; (Heb. 11. 4.) and St. John says that he lost his life because his works were righteous. (1 John 3. 12.) But Cain is ranked among the serpents and generation of vipers who were inveterate in their enmity against the prophets, and Christ and his apostles, and is mentioned -as the first persecutor, who had shed his brother's blood, which cried for vengeance, with the blood of all the 67 l)rophets, against the devoted nation of the Jews. (Matt 23. 33—35.) Although Moses is very short in liis history of this awful transaction, yet he does not omit to mark particu- larly how Cain walked in the steps of his father, the devil. " He rosCup against his brother and slew him." The devil is a murderer from the beginning. " Where is thy " brother Abel? and he said I know not." This was a grand falsehood. The devil is a liar, and the father of it. To this also St. John bears testimony. (1 John 3. 10 — 12.) In this the children of God are manifest, and the " chil- "* of the devil," the woman's seed and the serpent's seed. He goes on directing them to love one another, " not as " Cain, (says he) who is of that wicked one," &:c. who is of the serpent. What awful enmity is in Cain, that child of the devil, against Abel, the seed of the woman. " I will put enmity " betwixt thee and the woman, and betwixt thy seed and " her seed." All degrees of opposition or enmity arise from some difference in circumstances, and to this must be traced all degrees of enmity, in all opposite parties whatsoever. It is not natural for any man to have enmity against himself; his interest does not clash; he is not the subject of variant circumstances at one and the same time. But the circumstances of different persons may, and often do vary and clash, and very frequently produce enmity; and there are some different circumstances which never fail to produce opposition. We find all over the world, that nothing has caused more opposition and enmity than the gospel, not so much in those who were truly religious, but in the wicked world against them and the gospel. The enmity is in the serpent against the woman, and in his seed against hers. The reason why the gospel has produced such awful enmity, spite, malice and bloodshed, is be- 68 cause nothing ever did, or ever can put such a great dif- ference in circumstances betwixt different parties, as religion (I mean true religion) does betwixt those who are the subjects of it, and those who are not. One king mav reie-n over one nation, and another over another; and a thousand different circumstances may subsist be- twixt different persons which are of a worldly nature. But for one man to be an heir of heaven and another an heir of hell, for one to be a child of God and another a child of Satan, for one to be righteous and the other to be guilty, for one to be holy and to love holiness and hate sin and the otlier to be unholy and hate holiness and love sin, produces a difference as wide as can possibly be in this world; and infinitely more important and in- teresting than any worldly circumstances can be. Hence it -is, that although kings and emperors have waged war, and made great devastation to acquire do- minion, or to revenge a petty insult, yet even those wars were not carried on with rancour and malice, against all ranks and degrees. They could fight, and fight hard too, in the field of battle, but not out of mere thirst for hu- man blood. But see the bloody persecuting Jews and Romans, in the midst of havoc and slaughter, ready to devour every one they could lay their hands on, who would profess the name of Jesus. It is truly shocking to read of the awful enmity that has been in innumerable instances exhibited against Christ and his people. Now what is all this but the serpent and the woman, Cain and Abel, tjie seed of the serpent, and the seed of the woman. Nothing can be more different than holiness and sin, happiness and misery, salvation and damnation. This is what makes the difference betwixt angels and devils; good men and bad; the seed of the woman and the seed of the serpent. 69 Pagans never fought about their religion. The hea then world cared not ^vhat god, or how many, any nation worshipped, or how they worshipped them. The devil had no spite against idol worship, and consequently there was no enmity betwixt one worshipper and another. This was the case as to every nation except the Jews, and the}' were the ver}^ butt of the malice of all around them; and God had to preserve them by his almighty power, or they would soon have been devoured. Although Satan could bear with every other kind of worship, yet he must bend his spite against the church of God; and his children must ^o so too, for the enmity is not only in the serpent, but also in his seed. And when Christ the promised seed of the woman came into the world to set up his kingdom on gospel principles, both Jews and gentiles were up in arms against him and his peaceable followers. Although they did no harm to any around them, yet they are chased from city to city, and from country to country. Although the chief priests and the Cesars of Rome could suffer the worshippers of gods by hundreds to pay their adoration in peace ; yet none must bow to the name of Jesus without being in danger of death. What better reason can be given for all this, than because there is enmity betwixt the serpent and the woman, and betwixt his seed and her seed. And can such facts as these take place without the doctrine of election. Now God cannot be the immediate author of spite and malice ; yet these are the exercises of that very enmity which subsists betwixt the seed of the serpent and the seed of the woman. But the question is, how did God put it there? as he really did; " I will put enmity betwixt " thee and the woman," &c. It is not doing justice to this important text to say, that God merely permits it. This would not only be flat and insipid, but it is not the true meaning. God is here 70 for the first time proclaiming the gospel, telling the ser- pent in the hearing of Adam and Eve, what he meant to do to save sinners; and he is pronouncing the curse upon the serpent. To speak of mere permission in such a case would be truly ridiculous, when the eternal salvation of the soul depended on it. It is certainly against the prin- ciples of free grace, as has been observed before, to in- troduce God as a mere spectator, where his own glory and the soul of a sinner are at stake. The important ques- tion therefore returns, to which I answer, that it was possible for God if he saw fit, in the plan of the gospel, to make the circumstances of the devil very different from the circumstances of Eve; and if he saw fit, he by giving a number of Adam's posterity to Christ, who in the scheme of the gospel was to be the seed of the woman, could make a wide difference between the rem- nant left in his sovereignty, as the seed of the serpent, and those chosen out to be Christ's spiritual seed. Not only so, but in reclaiming his chosen ones, it was neces- sary to give them faith; and in his sovereignty he could leave the others without faith; moreover he must change and sanctify the hearts of the one, and not of the other. These things God could do consistent with all his divine perfections; and what is the consequence? It is unavoid- ably this : Satan made an instrument of Eve, to induce Adam as a covenant head to break covenant with God, by which he reduced that happy family to a state of misery. But God says, Satan, I will make use of this very woman, weak as you found her to be, to bring for- ward another covenant head. I will give Adam and her, and a number of their posterity, to this glorious head, whom she shall bring forth as her seed, who shall be counted the seed whom he shall see as the travail of his soul. You shall be left in your cursed state; they shall be saved from it. I will unite them to Christ, and they shall come to him; but you and your seed* shall be passed 71 by, and be left to perish. 1 will sanctify their souls by the seed of this woman, and bring them back to their first state of holiness again. But you and your seed shall forever be outcasts from my presence. He shall break your head, and thou shalt only bruise his heel. He and his shall only suffer a temporary and slight consequence of their fall; but you shall be completely ruined forever. If ever there was, or will be difference of circumstances calculated to beget opposition, these must be acknow- ledged to be so. And' this is the only way in which God did put enmity betwixt the serpent and the woman, and betwixt his seed and her seed. God by his sovereign will and good pleasure was pleased to pass by the fallen angels and choose men to be the objects of his boundless mercy ; and by the same exercise of sovereignty, he "was pleased to save but a part of the human race. And he was pleased to take such ways to manifest his mercy and sovereignty as he saw fit; therefore he saw fit to put a difference betwixt fallen angels and mankind, and betwixt those of mankind whom he was pleased to choose, and the rest of the race of Adam; and inasmuch as he was pleased to choose Adam and Eve, it was very necessary that he should in the prosecution of his divine plan make known his pur- pose immediately after the fall. Hence we find to our great astonishment, that the gospel was first proclaimed in the hearing of Adam and Eve, who were no doubt looking for a curse every moment. But instead of a curse upon them as they expected, they found to their great surprise, that the curse was levelled against the serpent, their grand enemy ; and but a part of their race included in this curse ; and that they and the chosen part of their race were still the objects of God's care and everlasting love; and the curse as to them was only pronounced upon their temporalities, the ground, their bodies, in temporary afflictions while they lived here, consisting in 72 hard laborious tillage, and sorrowful child-bearing. And that the woman whom the serpent beguiled, and on whom Adam laid the whole blame of his fall, the serpent found to'be the ruin of his whole plan; and Adam found her to be the channel of his salvation. Now I will submit it to the judgment of any man of candour, whether I have not given a scriptural explana- tion of this most important passage of holy writ; and let any man think whether the very first account which the world ever heard of the gospel plan, was not founded on the doctrine of election. I must conclude this chapter in the words of the inspired apostle on this very subject. " O the depth of the riches, both of the wisdom and " knowledge of God, for of him, and through him, and " to him are all things. To whom be glory forever, "Amen."* (Rom. 11. 33, 34, 35, 36.) * I have thought strange that some divines have attempted to give the reason why God chose to save fallen men, and not fallen angels. God has given us no reason for it. He. is not accountable to us; and we have no reason to believe that there ever was any reason for it, but only his own good will. Why did God choose Jacob and not Esau ? we can give no reason, because there is none to give, unless we give the reason our Saviour gave in a similar case: " Even so Father, for so it seemed good in thy sight." Why should we s\ippose that God had any inducement in the one case more than the other? And the reasons they with so much humility give, seem to be no great compliment to the doctrine of free grace. " We did not fall so inexcusably as they; " our temptation was greater than theirs ; they fell out of heaven, we " only out of paradise; when the angels fell they left vacant seats, men •^'were chosen to fill them up," Sec. I can see no reason in all these things. God does not choose the best among men; and why should he choose man before angels, if angels Avere the worst, when his very design was to magnify the riches of his free grace? We had belter be contented with God's sovereignty (and not feed our own vanity) until God is pleased to give us a better reason, if he has or could have a better one; and we for the present may rest assured, when- ever we find the true reason, it will not feed our pride, or extenuate our faults; but rather glorify the boundless mercy of God in Christ Jesus. /.4 CHAPTER IX. Same other iristanrcs from texts proving the dactrine of election. Having been so lengthy on the passages quoted in the last chapter, I shall briefl}' touch at a few more which speak of the choice of Gocl in his divine sovereignty amongst mankind. Noah's family and the whole world is a remarkable circumstance. The calling of Abraham, the choice of Isaac before Ishmael, of Jacob before Esau, the distinction betwixt the children of Israel and the Egyptians, the Canaanites and Babylonians, and at last the gentiles being taken in, and the Jews cast off, are all among the peculiar instances given us in the bible, of God's sovereign dispensations of grace to whom, and in what manner he pleased. I will not wait to comment on any of these plans; but just obser\'e, that to me it ap- pears impossible to look seriously at every circumstance, that these things ever would, or could have been, with- out a special purpose of God toward his elect in the whole business from first to last. The next thing which I shall notice is what is pro- mised to Christ as a mediator. I believe no one disputes but that Christ was elected. (Isa. 42. 1.) " Behold my " servant whom I uphold, mine elect in whom my soul •' delighteth," and also (1 Pet. 2. 6.) "Behold Ilay in •' Zion a chief cornerstone, elect precious." These texts go to show that Jesus was elected or chosen as a media- tor b} his Father; and the design for which he w as ap- pointed was to save " his people from their sins;" and it is also evident from scripture that he was chosen from eternity; (Pro v. b. 23 — 31.) mid we must take this idea from Rev. 13. 8. " The book of life of the la*al) slain K 74 *' from the foundation of the world." Moreover it is said (Eph. 1.4.) that his people were chosen in him. Now here are four things proven. First, Christ was elected; 2, from eternity; 3, to save his people; and 4, his people were chosen in him. I ask could these four things be true, if the doctrine I am defending be false? They certainly could not. But they are proven true by the bible. Therefore the bible, in proving this, proves the doctrine of election. Again, The Father promised to Christ that his people should be willing in the day of his power. (Psal. 110. 3.) There are three things proven here, first, Christ had a people; 2, that he would exercise his power upon them, and 3, a promise that they should be made willing; which things cannot be true without election. Without election he could not as a Mediator have a people who needed to be made willing, nor would he as a Mediator have a right to exercise his power for them, neither could his Father promise that they should be willing. Every promise supposes a purpose; and God's purposes are always eternal, as I have already proven. This text proves a divine promise; it must therefore prove a 'di- vine purpose of fulfilment, for we must not think that God is unfaithful. Therefore this text proves election. Jesus Christ said " no man can come unto me except " the Father which has sent me draw him; and all that " the Father hath given to me, shall come to me, and " him that cometh unto me I will in no wise cast out." (John 6. 37, 44.) There are three things proven here. First, Christ's people were given to him by his Father; 2, that his Father would draw them, and they every one should come to him, and 3, that he will infallibly save them. These things are every one false unless the doc- trine of election be true; for if it is false, Christ as a Saviour has no people given him by his Father; his Father never will draw one, for he can have no purpose 75 to do it; consequently they never will come, and ihcy will of course die in their sins. This text therefore does infallibly prove this doctrine. In the 40th of Isaiah, verses 10, 11, 12. you may see what the Father promised the Mediator. I will not (juote the passages, but you may see that the following things were promised. 1. "He shall see his seed." This would be a natural impossibility, except the doctrine of election be admitted, for otherwise he would have no seed. Paul says, (Rom. 11. 8.) "that the children of the promise arc counted for the seed." But if God had not promised him a seed, how could he promise that he should see it. But he had promised him a seed, and that he shall see it, and he unchangeably designs to fulfil it. 2. " He shall see the travail of his soul and be satisfied;" that is, the great design of his sufferings shall be completed. The design for which Christ suffered was to save many, (verse 11.) and God by promise secures to Christ the reward of his sufferings; which he could not do without a divine pur- pose. .3. "By his knowledge shall my righteous servant "justify many." That is, by his divine skill in conduct- ing the plan of redemption, he shall bring many sinners to a gospel knowledge of himself as the only atonement for sin, so that by faith laying hold of him, ihey shall be justified through his righteousness. This is a glorious promise indeed, wherein God secures to Christ his ap- probation of his atonement, and the justification of his seed through it; which he could not do, but on the plan of election. Farther, I would take notice of certain promises men- tioned in scripture, which are of a peculiar nature, and do prove the doctrine I am vindicating. In Titus 1. 2. wc have this surprising introduction to tliat epistle. " In " hope of eternal salvation, which God who cannot lie " promised before the world began." Here is an eternal salvation promised before time began, and Paul laying 76 claim to it according to the faith of God's elect; Paul was surely right in laying hold of a promise made in eternity, by the faith of God's elect, for no other faith could possibly do it. Could my opponent lay hold of a promise that insured eternal salvation, made before the world began? he must admit the doctrine of election first. Paul also (2 Tim. 1. 9.) says that God saved us by grace which was given us in Christ Jesus, before the world began. Here I will ask three questions. J. Can we be saved by grace given us, without any purpose to give grace? 2. Could we by grace given us in Christ Jesus? 3. Could we by grace given us in Christ Jesus before the world began? Paul answers. No. It is by his purpose, and grace given us &c. Can my opponent come forward and rebut the opinion of Paul? Matt, 8. 11, 12. " I say unto you that many shall " come," " from the east and the west," from the rising to the setting of the sun, east and west of Jerusalem, the gentiles, "and shall sit down in the kingdom of heaven, " but the children of the kingdom," the Jewish nation " shall be cast out into outer darkness; there shall be weeping and gnashing of teeth." I will take the liberty to put a few questions here for inquiry. 1. Does Christ say so merely, or has he to bring it to pass? 2. Does he intend to convert many of the gentiles and take them to heaven? Certainly. " For many shall come from east and west." 3. What will become of the Jews, " the children of the "kinedom?" does he intend to convert them also? No, but they " shall be cast out to perdition." 4. Is all this to be done without any purpose, design or choice? I am sure I never could draw such a conclu- sion. In John 10. 14, 16, 28, 29. the following things are proven 77 1. " Christ has sheep whom he knows, and ihey know him;" that is, when he in order to bring them to salva- tion makes himself known unto them; tliese of whom he now speaks are of the Jews. 2. He has other sheep, not of the Jews but of the gentiles. 3. He must bring them also, and unite in one both Jews and gentiles. 4. The Father gave them to him. 5. He laid down his life for them. 6. He gives them eternal life, they shall never perish, neither can any pluek them out of his or his Father's hand. What a little, low idea we must have of the grand ^jJ4 important mission of Christ, the gift of his Father, and of his faithfulness to his Father's trust, which is laid be- fore us in this passage of the evangelist, if we deny the doctrine of election. Unless that doctrine be true, some of the things here proven would be impossible. Christ could not have sheep yet to be brought; and he could not be under any obligations by promise to his Father to bring them; he could not lay down his life for them in particular, (verse 26.) he could not promise to give them eternal life; they could not be in neither his nor his Father's hand; and they might perish. Yea, as I have already shown, if he had not an unchangeable purpose to save them they must perish eternally. This is the will of him that sent me, (says Christ, John 6. 39.) that of all which he hath given me, I should lose nothing. The moment you deny election, you also with it deny the truth of this text. For it would be im- possible for Christ to be obligated to save, or that it should be the will of his Father that he should save all whom he had given him, unless he had actually gi\ en a certain number unto him for that purpose. " I have much people in this city. (Acts 18. 10.) It might with 78 equal propriety be translated, There are much (or many) people in this city belonging to me. It is Christ that speaks. His people belong to him by the gift of his Father, (John 17. 6.) and by the purchase of his death, (1 Cor. 6. 19, 20.) Now I ask, 1. Had Christ any people in Corinth before the gospel was preached there? Yes many. 2. Were they his before they believed? Certainly. 3. What did he intend or purpose to do with them, and what was his design in sending Paul to preach to them? Undoubtedly to give them faith and salvation. (1 Cor. 3. 5, 6.) Does this prove election? If not, it proves nothing. Our Saviour when he was upon earth rejoiced in his Father's sovereign will, because he hid the gospel from sc«ne, and revealed it to others. (Luke 10. 21.) Did Christ rejoice and thank his Father for nothing? Was he mistaken? Or was it God's will to do as Christ said he did. But it must be a grand and an unhappy mistake unless , the doctrine of election be true; for this very thing is that very doctrine. In this part of our argument we began with the gospel in the garden of Eden, and we have noted a variety of texts and circumstances as corroborating evidences of the truth of this doctrine. And now we will close this branch of our testimony with the close of the gospel at the day of judgment. That will be the grand and impor- tant revelation of all the glorious designs and purposes of God in the gospel. Our blessed Saviour has favoured us with a particular account of the issue of that day. He who has the whole business before him, and who is ap- pointed by his Father to be the judge, has told us what will be the event of that day, (Matt. 25. 31, to the end.) I will not repeat the whole passage, but only notice some particulars. We find that he still knows his sheep, and that he separates them from the goats. He will say to them on his right hand, Come ye blessed of my father; but to them on the left, Depart ye cursed. Here note, that although Adam and Eve, and the woman's seed, were under tlie curse; yet the curse was pronounced on the serpent and his seed. Adam and Eve, and all the the children of promise, were really blessed in the seed of the woman. The gift of Christ, the seed of the woman, was really a blessing to them; even the fountain or sum of all the blessings of the gospel; and the promise blessed them w ith an account of what the blessing consisted in, and gave a blessed ground of confidence. And it is wor- thy of notice, that there was not a single thing pronounc- < d upon Adam and Eve, but what remains to this day; and both men and women have to suffer them, even after they actually believe in Christ; and their interest in Christ by faith does not deliver them from it, although it does completely deliver them from the curse of the law. This shows that the ground's being cursed, and Adam's sor- row and toil, and Eve's travail in child-bearing, are only afflictive dispensations: even natural death itself, which l:)elievers to this day suffer, notwithstanding their interest in Christ and deliverance from the curse; and some of these things are felt very little, and some not at all, even by the seed of the serpent. Thousands of the wicked, who never will have an interest in Christ, labour very little and live in affluence and ease, and sometimes Christ's redeemed ones are their slaves; and there have been thou- sands of \vicked young women who have died without ever suffering a single pang of child-bearing. These things certainly prove, that although the spiritual seed were un- der the curse, yet the things God pronounced were not tlic curse of the law. But it was quite otherwise with the serpent: the curse (lid light directly upon him; and it is evident that his seed, who were the remnant of the race of Adam, were includ- ed, and their head, their very life, doomed to destruction. Therefore the sheep on the right hand are said to be blessed, and the goats on the left, to be cursed. 80 I'he sheep are said to be blessed of the Father. God the Father origmally, accordmg to the counsel or" his own will, to the glory of his grace, gave the blessing in giving them to Christ, and in its being his will that Christ should lose nothing, but that he should raise them up at the last day. Surely he blessed them, yea, they should be blessed. They are called to inherit the kingdom, prepared from the foundation of the world. The kingdom prepared, since when? Before time began, before they were created, be- fore they had an existence. This can never be true; but on the doctrine of election. On the other har.d, everlasting fire was not prepared for them ; there never was any design to punish them. The seed of the woman, the cross of Christ, and the kingdom, was prepared for them from eternity; but hell was pre- pared for the devil and his angels — the serpent and his seed. I ask, how could these things be without any pur- pose in God? And if such was the purpose of God, it must be election. Must you not at least admit, that those texts which I have quoted, do prove certain things, which are enough to stagger the mind of any man who denies this doctrine. What a wonderful chain of events, from the fall to the day of judgment, all coinciding with each other from first to last. Purpose, choice, election, sound from one end of the world to the other, in words, in facts, in texts, in causes, in effects, and in all circumstances. How is it possible to think of the plan of the gospel, the design of the gospel, the promises of the gospel, and especially to feel the effects of the gospel, without acknowledging the doctrine of election. 81 CHAPTER X. Faults opinion examined into, as a Jbrcible argument for the doctrine of election. I MUST now call your attention to another argument, to establish the doctrine of election. This is the last mode of argumentation which I have proposed to treat; and although it seems as if enough has been said, yet such is the importance of the doctrine, and so virulent is the op- position to it in many professing christians, and the sub- ject so little handled, that I think it my duty to give it an ample discussion. If we could once get to know what was the opinion oi any of the sacred writers on this subject, considering that they were infallible in their sentiments, being inspired by the Holy Ghost, we would and ought to consider it as positive proof. Let us therefore inquire a little into this matter. I will mention a few things relative to our Lord's mind on the subject. His praying not for the world, but for those whom God had given him out of the world, and for all those who would believe, through the gospel, is a very strong circumstance. His rejoicing in the will of his Fa- ther, hiding the gospel from some and revealing it to others, is another. His vindicating his divine mission, and showing the purpose for which he laid down his life, even for his sheep; his account of the final proceedings of the day of judgment; his parable of the tares, are all strong circumstances. His saying, "Many are called, but few chosen ;" his teaching the impossibility of deceiving the elect, and shortening the days of distress at the destruction of Jerusalem, for the elect's sake; his uniform submission to the will of the Father, in his mediatorial work, and al- \^^ays acting under his direction, performing the ^vork he L 8i had given him to do, all go to show that he considered himself at the head of a covenanted party, whose salvation was intrusted to his care, and whom he purposed to bring to complete happiness. Paul, Peter, John, Jude and Luke, who wrote a history of Christ, and the acts of the apostles, were all sacred writers of the new testament. In Luke's history of the acts of the apostles, we find he sometimes gives us his own sentiments in a historical manner, as to the way in which he judged things to be. As to his opinion on this disputed point, I will only quote one text, (Acts 13. 48.) " As many as were ordained to eternal life, believed." Here the beloved physician is evidently giving his own sentiment on the facts which occurred; and in finding that some believed and some did not, he gives us the reason of the difference, and the reason is so simple and decisive that we instantaneously judge him to be a pre- destinarian. This is worthy of notice indeed, that the evangelist Luke, who wrote the life of Christ, and to whom was intrusted the history of the acts of the apostles, should so evidently side with the doctrine of election. Jude or Judas, the brother of James, in his short epistle, seems pretty evidently to side with this doctrine. He says that those who had crept into the churches w^ere, before, of old, ordained to this condemnation; he ranks them with the fallen angels whom God had reserved in everlasting chains unto the judgment, and to Cain who was cursed of God and cast out from his presence. No man can hold reprobation of some without holding election of others. John (1 Epis. 2. 19.) speaking of apostates, says, " They went out from us, but they were not of us, for " if they had been of us, they would, no doubt, have " continued with us; but they went out that they might " be made manifest that they were not ali of us." And in chapter 4. 19. he says, "We love him, because he " first loved us;" which are certainly to the point in hand. 83 And John believed the doctrine of election; at least he thought the lady to whom he wrote was elected. What does James think? (Acts 15. 18.) he says, in the council at Jerusalem, "Known unto God are all his works, '' from the beginning of the world," and in his epistle (chap. 1. 17, 18.) that with God "is no variableness, " neither shadow of turning. Of his own will begat he us, " with the word of truth." By putting these things to- gether, we are disposed to conclude that the apostle James thought that it was God's work to beget by the word, that this work was known to him, and that he was unchangeable in his purpose to perform it, and conse- quently, he thought the doctrine of election was true. Peter is very certain that God foreordained the suffer- ings of Christ'; and he does not hesitate to call the christ- ians to whom he wrote, elect, according to the foreknow- ledge of God. He also calls them a chosen generation, a peculiar people, and exhorts them to give diligence to make their calling and election sure. 1 think a man, who would sav and do all this, must believe the doctrme of election; or he must say one thing and mean another. When a man's opinion is no argument, we have no diffi- cultv to find what it is by what he says; but if we have no chance of disputing with him; if he is inspired and is consequentlv a rule for our faith, then we feel too much of a disposition to explain away every thmg he says against us, rather than give up a favourite pomt. We have not boldness enough to contradict the apostles, but if thev do not speak to please us we think nothmg to ex- plain till we take away their natural meaning; then wc think we have gained our point while at the same time we have onlv shown our pride and folly. But let m'e, in the last place, introduce St. Paul. He is the man who will let you know what opinion he is of; and he will make you think as he thinks or deny the feelings of common sense. The simple inquiry now is. 84 vvhat Paul's opinion was; whether he was for or against election. 1. We find he asserts that God hath chosen his people, in Christ, before the foundation of the world; that they should be holy and without blame before him in love; that he hath predestinated them, unto the adoption of children, by Jesus Christ, to himself; according to the good pleasure of his will; to the praise of the glory of his grace. That he hath saved and called with an holy calling, not according to works but according to his own pur- pose and grace, which was given in Christ Jesus before the world began. (Eph. 1. 4, 5. 2 Tim. 1. 9.) And espe- cially in Rom. 8. 29. "Whom he did foreknow he also did predestinate," &c. 2. In the place last cited, we find Paul explaining the whole scheme from first to last, pointing out step by step the whole order of the divine procedure, from the first purpose of the divine will until the sinner is completely saved. 3. From the 31st verse to the close of the chapter, we find him exulting, standing on the basis of God's eternal purpose. He in a most sublime manner challenges the whole universe, with every thing existing, and every thing or circumstance that is, or ever will be, to separate God's elect from his unchangeable love in Christ Jesus our Lord. What can excel this passage of scripture P All the triumphs of the conquerors in Greece and Rome, when compared to it, dwindle into nothing in a moment. What does Paul make the ground of all this exultation? Nothing but the glorious purpose of God. According to the statement of the apostle, they are God's elect who cannot be charged or condemned, or separated from his love by any thing in heaven, earth or hell. 4. In the following chapters, we find the apostle going tlirough a chain of argumentation, to establish the truth of election. We are not now inquiring whether his argu 85 ments are good or not, but whether he really did argue in favour of election ; whether this was the point he wished to establish. The apostle seems to have in view the sovereignty of God, in saving only a remnant of the Jews, who had all the advantages of God's ordinances, and casting off the rest and taking in the gentiles in their place; and finally, the calling of the Jews in the latter day. This is election to all intents and purposes. So we find that election is the very subject of discussion. 5. He first expresses his sorrow for the unhappy fate of his people, chap. 9. 1 — 5. and speaks of the great oppor- tunities they enjoyed. But his strong feelings of conti- nual heaviness and sorro^^', although he ardently wished and strove for their salvation, never altered the sentiment of his mind. He still argues, that although they were all the seed of Israel, yet they were not all Israel. Israel pre- vailed and got a blessing, but all his seed did not. And even when Abram was called, and God had established his covenant with him and his seed, yet Ishmael and all the sons of Keturah were excluded; and none but Isaac was taken in. He gave Isaac by promise, agreeably to the promise in the garden of Eden; so that the seed, the children of God, might be counted the children of the promise, to distinguish them from the children of the flesh, the seed of the serpent, ver. 6 — 9. He returns again in his argument to Jacob, proceed- ing in a direct line of the seed from Abraham to him. Here he finds a grand act of sovereignty: Rebecca had twins; they strove together in the womb. "Why am 1 " thus?" said Rebecca; and the Lord said "Two manner " of people shall be separated from thy bowels." The children were not yet born, haA-ingdone neither good nor evil to induce God to choose either before the other; yet in this state God made known his choice, that his own purpose according to election might stand; not of works 86 but of him that calleth. Had it been of works, it would not have been of him that calleth, but of him that work- eth. Election and works are direct opposites; but as the youngest gained it by election, he gained it by grace, or by promise. It was therefore said or promised to the youngest, that the eldest should serve him, that is, the youngest should have the preference. So that Jacob was of promise as well as Isaac. And when the blessing was bestowed, Jacob could plead no righteousness, for his father pronounced it on him in a mistake, by a wonderful fulfilment of God's promise to Rebecca, who took mea- sures awfully hazardous at the very last moment. Had she not been a better woman than Isaac was a man, she could not have ventured on such a daring enterprise. But the promise, the promise was what insured success: " The elder shall serve the younger." As for Jacob, he, with as little faith, I suppose, as his father, went through the wonderful scene, wading through falsehood, deception, and lies; not by works of righteousness, obtained the blessing, by free grace. His father, both blind and blind- ed, blessed Jacob according to God's promise to Rebec- ca ; Jacob, I say, (whom God loved) and thought he was blessing Esau, whom he loved for his venison, but whom God hated : "Jacob have I loved, but Esau have I hated." (Mat. 1. 2, 3.) How awful the disappointment when Esau came. Isaac being finite might have changed, but God could not; therefore the pUrpose of God gained the im- portant point. "I have blessed him, yea, and he shall be " blessed," ver. 10 — 13. Does my reader see Paul's opinion about election, or is he still blind like poor old Isaac'? CHAPTER XL Paul-'s opinion of election and a7'giunents farther examined into: The venerable apostle here answers some objections Avhich he introduces iigainst the doctrine he is establish- ing, which I shall notice by and by. Let us now proceed on his arguments. At the 24th verse he argues, i\\gX God has not confined his choice to the Jewish nation, but that he has extended his grace to the gentiles also. He introduces some quota- tions from the prophet Isaiah to prove his point, ver. 25^ 26. He then speaks of the remnant of Israel who should be saved; and that unless the Lord had left them a seed they would all be destroyed like Sodom and Gomorrah. This he substantiates by quotations from the same prophet. The apostle evidently introduces these passages to show, that God had chosen but a part both of Jews and gentiles to salvation. Ver. 27, 28, 29. The chapter closes with the awfully sovereign dispensation of God. The gentiles were made partakers of the gospel, and the Jews were cast off; being left to stumble at that stum- bling stone. He then proceeds to point out the dreadful consequence of blindness, by which opposers of the gos- pel plan are led to reject the free offers of salvation, and turn to the law as the only hope of a lost sinner, by which they miss the only righteousness which could justify them. This leads him to an explanation of the nature of the gospel plan, and concludes the chapter, proving b}' Mo- ses and Isaiah, the calling of the gentiles and the rejec- tion of the Jews. (Chap. 10.) Although, as the apostle has proved, God in his sovereign will has cast away the Jews as a nation, yet he 88 instances himself as an argument that he has still his chosen number; and he says that those whom God fore- knew or chose never were cast away. As a proof of this he quotes the case of Elias complaining to the God of Israel that such a declension had taken place that he was left alone; but God informs him that although he had permitted the generality to fall away, yet he had seven thou- sand reserved unto himself, who by his grace had stemmed the torrent, and had never bowed the knee to Baal. So he argues at this very time when almost the whole nation is given up, yet there is a remnant to be saved accord- ing to the election of gr^ice, that is, free election. (Chap. 11. 1 — 5.) He then very nicely shows that from the very idea of grace and works, election must be the ground work of the whole, for otherwise salvation must be by works, or we must jumble the Jtwo words together and make no difference betwixt being saved by works and by free grace, (verse 6.) Then he elegantly draws the conclusion of his argument. That although the people of Israel by all their attendance on rites and ordinances, which all lead to the only way of salvation, have not as a people obtained the happy end ; yet the election, or the elect, by God's sovereign purpose toward them hath obtained it, and the rest in the dreadful counsels of God were given over to fatal blindness, (v. 7.) To prove this he quotes two passages from the old testament in the 8, 9, 10. verses. Have they stumbled that they should fall? God forbid. The object of election is not the destruction of the re- probate but the salvation of the chosen. They have fallen, to be sure, as a necessary consequence of their being not chosen; but God's purpose is to save tlie gentiles. But for brevity's sake, I shall waive any farther obser- vations on his arguments; only note that in the same masterly manner he shows the glorious purpose of God finally to bring in the whole nation of the Jews, so that 89 both Jew and gvntilc shall' make one glorious church. And all Israel sliall be sa\ ed, and there shall be one fold and one shepherd. Thus we see that the apostle not only cvidentl}- shows what side of the question he is on; but he has taken up the subject, and has ji^iven it a full, and most complete investigation, so that if any' man will not give up to his authority as an apostle, but differ with him in sentiment, he will find his arguments unanswerable. He has handled the subject every way. He has explained the order of election, he has treated it as it related to the Jews, to the gentiles, and to both. He has argued from facts, from texts, from the nature of grace and salvation, and all in a most masterly manner. But I promised to notice his reply to some supposed objections to the doctrine. This is the sixth way in which he shows his opinion. Did the great apostle Paul really go so far as to answer objections against the doctrine of election? He certainly must be- lieve it then, otherwise he would rather object himself, than answer objections, Rom. 9. 14. "What shall we say? Is there unrigh- " tcousness with God? Gud forbid." This might make my opponent blush. This is the very objection which we hear at this day: "It is unjust. It is not fair for " God to give some a chance, and not others. God is no " respecter of persons, &c." Whether Paul has answered this objection judiciously or not, is not now the inquiry. It is enough for my purpose that he has answered it somehow. Again, he introduces another, (verse 19.) "Why doth " he yetfmd fault, for who hath resisted his will?" I'his is also a very common objection. " This destroys all moral "agency, and consequently the sinner is excusable. Why " is he blamable for not believing, when he is not able?" The apostle answers both these objections b\ quotations from scripture, and some observations on them. M 90 In answer to the first, he quotes a text in Exodus, 33 chap. 19 verse, " I will have mercy on ^vhom I will ''have mercy " &:c. plainly proving that from the very nature of mercy, it must be bestowed without any merit; for it is the nature of obligation except by voluntary pro- mise to destroy the very idea of mercy. Mercy must al- ways be without claim or merit; and consequently must be optional with the donor. Where is the sinner, who has or can possibly have a claim upon his Maker? The claim of justice is punishment; and were it not that on the plan of the gospel, justice is satisfied, the objection would completely stand against the salvation of any. But seeing God in his infinite wisdom and goodness has opened a door of mercy on the principles of free grace, how is it possible for unrighteousness to be with God in bestowing free and unmerited grace on whom he pleased. The objec- tion is surely fully answered. The force of the argument is this, " You object against my statement of election says " the apostle; in so doing you object against the very "idea of mercy; and you also cavil at God's own de- " claration to Moses, where he undoubtedly intended to " show his sovereignty in bestowing his grace on whom " he saw fit; for on that declaration it is evident that it is "not of him that willeth, or of him that runneth, but "wholly and solely of God that showeth mercy;" and this might let every one know that to impute unrigh- teousness to God, as an objection to his bestowing free mercy according to his own choice, is to object against what he in his word declares he will do. He then very pertinently quotes the awful message of God by Moses to Piiaraoh: " For this purpose have I raised thee up," &c. He therefore concludes that God bestowed his favours as he pleased, that he was determined in his eternal counsels to be merciful without constraint, to whom he would, and whom he would to harden. For God to harden a sinner's heart, is simply not to be mer- 91 cilul to him. God did purpobc to sliow mercy to some, but not to Pharaoli, but to cut him oft; and for this pur- pose he raised him to tlie throne ol" Kgypl. (Kxod. 9. 13 — 16.) But Paul's caviler demonstrating aliidden dis- position, not unlike Pharaoh's, " who is the Lord that I *' should obey his voice?" replies in the very tone of the objectors in our day, against the plainest arguments drawn from God's declarations in his word, " win doth "he yet find fault, for who hath resisted his will?" How can the sinner help it if he is not elected? If it is God's will not to show him mercy, whose fault is it? The apostle evidently viewed this objection with hor- ror and indignation. When I had finished my observa- tion on Paul's answer of the first objection, I felt the force of the apostle's arguments, founded on the positive declaration of God himself to Moses, iwid when 1 came to this, I confess I felt as if the objector was leveling his artillery directly against God himself. 1 immediately took up my Greek testament to examine what manner of expression or what words Paul made use of in rebutting it. Perhaps it would be too simple and lionest in me to tell how I felt when I read those words, '' Mev^vj/e, w oiv- ^^uTTi, cu T('; ii 6 oivT8 apostle convince you of the same thing? He has argued and treated the subject; he has shown his sentiment; he has introduced many texts and arguments in favour of it; he has answered objections against it; and if you deny that this doctrine is true, you have either to explain away the apostle's meaning, or you must acknowledge that you differ from him in sentiment. It is very evident, that Paul had a very tender feeling for the Jewish nation, when he could willingly be cruci- ^ed, as Christ was, for them, if it would have any tendency to reclaim them, and bring them to believe the gospel; and he had continual sorrow and heaviness on account of their obstinacy. Yet he had so much firmness, that the tender feelings of his heart could not, in the least degree, sway his judgment in this important point. His very heart's desire and prayer for Israel was that they should be saved: but still he held firmly to the doctrine of elec- tion. But my opponent, out of pity to the non-elect, will deny one of the most important truths in the bible, even the radical plan and purpose of the whole gospel, in order that all may have an equal chance; not considering, at the same time, that he by his plan, unliinges the whole bu- siness for the want of a di^ ine purpose to save any. Any person might sec, that on that plan, e\ ery one who would be saved must be saved by works and not by grace; and consequently none would or could be saved at all. Paul knew that he was elected, not only a chosen vessel, to preach the gospel, but even separated from his mother's womb; and according to that divine purpose, called on his w ay to Damascus, not only to be the apostle of the gentiles, but also to be a christian: and he ac- knowledges, " by the grace of God, I am what I am;" and he gives himself as an instance of one of the remnant who were saved by the election of grace, (Rom. 11. 1.) and says, that the rest were blinded. (Ver. 7, 8, 9, 10.) 9.9 From all these things we must conclude, that Paul was in favour of election; and having evident proof of this, we have the mind of God, because the apostle was inspired: and not only so, but his arguments are indeed unanswerable. I hope I will ever feel it my duty, my ho- nour, iind my interest, to yield my sentiments to men inspired by the Holy Ghost. And inasmuch as the doc- trine of election is so fully revealed in the word of God, so positively asserted and so fully and by so many va- rious ways proven, we who arc sinners and are entirely dependent on divine mercy, in whatever way God is pleased to bestow it, ought to resign, and say, with gra- titude, '' Thy will be done." CHAPTER Xni. rarious ohjectioiis answered. Reprobation defined. What is reprobation? My opponent says, it is God's making a man to be damned. Men opposed to the doc- trine of election have habituated themselves to speak rashly; they consequently, by their own expressions, raise a phantom which they fight with virulence, when the doc- trine of election says no such thing; consequently their principal arguments are beating the air; fighing where there is nothing opposing them. The doctrine of election says, that God made all things with a divine purpose, and that this purpose was his own glory. If the creature deserved it God would glorify him- self in the happiness of his creature; but if the creature would sin 'against him, he would glorify himself in pu- nishing him justly for his crimes. And also, that when the creature had sinned, he chose, of his free and unmerited grace, to save as many as he saw fit, and to leave the rest to suffer the desert of their crimes. 100 God, foreseeing that man would fall from eternity, laid his infinite plan to glorify his sovereign mercy, in the re- demption of as man}' as he chose, and to leave the rest, as he did the fallen angels, to glorify his inflexible justice. Who can say that this is unjust? Ought not God to pu- nish a sinner? and if he chooses to save someof tl^m, is it any harm for him to do so? Therefore, reprobation is merely God's leaving some out of the number of those whom he chose to save, who are justly left to act for themselves, and to receive the just reward of their doings, whether it be good or bad. This is all that the doctrine of election ever did, or ever could do, as to the reprobate. But this is the direct re- verse of making them to be damned ; for it is just leaving them, without any purpose of mercy, to suffer for their crimes. Now I ask, can any sinner suffer by election? If he is so happy as to be in the elect number, he is an infinite gainer: if not, he is no gainer, but he loses nothing. No man is lost because another is saved. Election is the very radical cause of saving thousands; but it never was, nor can possibly be, the cause of losing one. Election is not the cause of the non-elect's being lost, for they would have been lost, even had it never been. It is only the cause of the elect's being saved, and leaves the rest just as they were. It does not diminish in the least, from their power or privileges, but only does not purpose their salvation. But my opponent says "If I am not elected, I must '' certainly be lost, if the doctrine of election be true." I grant it indeed; but why do you complain? You would be no more certainly lost with election than without it. If you are a non-elect, you are in the very situation in which you wish to be, and wish the whole world to be. The very doctrine you contend for, and violently reproach us^for not acceding to, would inevitably fix the whole 101 Face of Adam, in the very situation in which you now suppose yourself to be. For your doctrine of non-elec- tion is the very same, to all intents and purposes, as our doctrine of reprobation. Yet you think hard of election, because it reprobates some. "O fools, and slow of heart *' to believe." Will not a non-elect have as good a chance for salva- tion, in every respect whatsoever, as any man could have, even if the doctrine of election were not true? Election does not in the least degree infringe on the privileges or the power of a non-elect; it only leaves him in the very state in which he is by nature. If he wants to work, the law gives him every opportunity to try his best ; if he wants to make an atonement for himself, the law asks him to do it, and will make him do it at last, whether he is will- ing or not. Election hinders none of these things. It does not make the sinner weaker than he would be without it; and if the non-elect would believe, election would not hinder him: and if he would believe he certainly v/ould be saved according to the offer of the gospel, and election would not hinder the gospel to save him, only his faith would be his own and not grace or the gift of God; but election would say nothing either for or against him, for it has nothing to do with him any how. And when the non-elect fails of keeping the law, and of faith, and of every part of salvation, election has no hand in it at all. And when he is damned for want of faith, of righteousness, or of good works, election has nothing to do in the business from first to last. The non elect are to all intents and purposes, in the very same situ- ation, as to the possibility of their salvation, as they would have been, if there never had been one chosen to salva- tion, only making allowance for the external offer of the gospel. Then why does my opponent cry out against the doc- trine of election, because it reprobates only a part of 102 mankind, when he, by his doctrine, reprobates the whole. " Thou art inexcusable O man whosoever thou art that "judgest, for wherein thou judgest another thou con- *' demnest thyself; for thou that judgest dost the same " things." My opponent truly puts on a romantic appearance here; when he supposes himself, or any other person, to be a non-elect, all is considered as lost, and he cries out in despair; but when his own doctrine places him and all mankind in the very same situation, he sits easy and has great hopes of salvation; when, at the same time, he denies that God has any design to save either him or any other person. Pray, why does he despair of salvation, when he supposes himself not elected ; and yet hope for salvation, when he supposes none to be elected? Can he imagine God will save him, because he designs to save none? Surel}^ although I grant that my opponent may be a sensible man in many things, yet he, as a man of candor, must acknow- ledge he has missed a figure here ; '* Nemo semper sapit."* But my opponent, still fond of maintaining his point, argues that God proposes salvation on the condition of faith. If, therefore, the sinner improves his opportunity, and believes, then God will save him, according to his offer. All this is granted. The doctrine of election main- tains this very system. But the question is, will any sinner believe of himself? Must not God by his word and Spirit persuade him to believe? And if you say he must repent and turn to God, I ask does not God give repentance, and dispose a sinner to turn to God? I have already proven that all those things are the gifts of God. If, therefore, God gives faith and repentance, is not the whole business dependent on God? God could not give faith or any other grace without an unchangeable purpose to do so. So that it comes to the sam.e thing at last ; and the apostle Paul is * " No man is always wise." It is always a sign of wisdom to ac- knowledge an error; but fools will always standout right or wrong. 103 right when he sums up the whole in a parenthesis (Eph. 2. 5.) "By grace ye are saved." To make this matter plain, let us suppose two persons A. and B. We will suppose A. to be in the situation in which my opponent thinks all mankind to be, viz. a non- elect, or in a non-elected state. And B. to be one of the elect. 1. A. liears the gospel, enjoys the offers of salvation through Christ, and attends daily on the various means of grace; yet without any purpose in God to save him. Yet if he would believe and repent he would be saved. Now, A. must eitlier believe of himself, or God must persuade him to believe, or give him faith which is the same thing, otherwise he must be damned. I ask, would he believe of himself? It is acknowledged, and I have already proven, that he could not; that is, he is so naturally wicked, that he never would believe in Christ, unless he was drawn to him by the Father (John 6. 44.) But according to the supposition, God has no purpose or design to draw him, for that would be election. Therefore it must follow, that he might attend on the means of grace, and hear the gos- pel, but he never would believe. God would never give him his Spirit to accompany the word with power; he never intended to do it, and he never will or can, because he is unchangeable. So that with all the opportunities A. enjoys he will be lost at last. Surely any person can see that this would be the case with the whole world, if elec- tion did not prevent it. It makes me really sorry to think of a person denying the very grounds of the salvation, even of his own soul ! 2. B. by the supposition is one of the elect. But, how- ever happy his circumstances arc, he enJG}s it all in con- sequence of election. Had it not been for God's own eternal purpose to save B. he would have been in the very same circumstances in which A. is supposed to be, and this would have been the case a\ ith the whole race of i©4 Adam, were my opponent's doctrine true. It is not the gospel that saves a sinner, but God by means of the gospel. (1 Cor. 1. 23,24.) But, blessed be God, he has an unchangeable purpose to save B. who by nature is as wicked and as helpless as A. and indeed, perhaps, worse by practice. " It is not of " him that willeth, or of him that runneth, but of God that " showeth mercy." God not only foresaw that B. would believe, but he foreknew that he would believe; faith being God's own gift, he could not foresee that B. would believe, without determining to give him faith. The time, place, and means were all appointed. And before this time came, B. Avent on like A. careless and thoughtless, without faith, without repentance, or any other saving grace; and would have continued on till death, with A. only election pre- vented. But now let us suppose the time to be come, when B. is to be brought in. Here I will not describe the whole process of B's. exercises, but only such particulars as will be necessary to my argument. In order to persuade B. to believe, the gospel is preached; A. and B. both hear it. But God by his Spirit accompanies it with power, not to A. but to B. the consequence is B. gets a sight of his lost state. He feels himself a sinner. He is made to cry " What shall I do to be saved?" Perhaps A. observes, stares, and wonders at the weakness and folly of B. as he may call it. But B. can get no rest until he gets a view of the gospel. At the appointed time he discovers the full and free offers of salvation through Christ. He is per- suaded to believe. He consequently surrenders up his heart to Christ, and by faith, which God has thus given him, he is saved. All upon the plan of God, according to his own eternal purpose which he purposed in himself. Thus you see that election does not destroy the use of means, or the free agency of the creature, or supersede the 105 necessity of faith, or any other grace; but, on the contrar\ , it establishes the whole and insures salvation to the lost sinner, according to the unchangeable perfections of God, and that without it, it would be impossible for one soul ever to be saved. It must undoubtedly be a truth that a sinner must be saved either by works or by grace. But the bible denies salvation by works; therefore it is by grace. It is also evi- dent that God must give the grace necessary for salvation. We also are obliged to acknowledge that God gives that grace by an eternal purpose, or else there must be a change in the divine mind ; but it is impossible for God to change ; therefore every soul who is saved is saved by an un- changeable decree of election. Does my opponent acknowledge that God is unchange- able? How then can he deny the doctrine of election? Does he acknowledge free grace as the only gift of God in a sinner's salvation? And that God is unchangeable in his gifts and purposes? And can he deny election too? How inconsistent must this be! It is thought by some that the doctrine of election is very difficult to understand, and very distressing to seri- ous minds, and in short, that we have little or no business with it. I answer, 1. I can see no difficulty in understanding it. It is true we cannot know who are elected, and who are not; we can- not tell the number, neither is it necessar}^ that we should. But the nature of election is as simple a thing as any doc- trine in the bible. It is only God determining to save whom he will, and making his own choice amongst the guilty children of men, according to his sovereign will. There can be no difficulty here. And as to reconciling some difficulties as to the common calls of the gospel to the non-elect, we need not conceive ourselves under obligations to solve every question on that subject, in order to understand election. O 106 Not only so, but for a subject to be hard to understand is no objection to the truth of it. There are many things both in divinity and in natural philosophy very difficult, and even impossible to understand, which nevertheless, are true; and our not being able to understand them is no reason why we should deny that they are true. Who un- derstands the doctrine of the Trinity, the incarnation of Christ, the resurrection from the dead, and the immortal state of futurity? Must we deny these things, when the bible declares them to be true? Who understands the union of the soul and body, the vegetation of plants, the power of the magnet, or even the common doctrine of cohesion, or attraction, or gravitation? These things are found to be true by experience and fact, but not by the capacities of our own understandings to comprehend the nature and reason of such cases. It is a fact that we meet with many things every day, which we can give no satis- factory reason for, yet we must acknowledge them true because they are facts. My little boy must have a knife or an ax to split his chip, because he knows by experi- ment that he cannot do it without a tool; and when he gets it split all his art cannot put it together again as it was before. My little son knows this is true ; but sir Isaac Newton could not tell the reason why. So that want of understanding is no argument against the truth, attested either by facts or by sufficient authority. 2. I grant that serious minds are often hurt and sorely distressed in consequence of a wrong use of the doctrine of election. But we should never find fault with any thing because it is misused. However excellent this doctrine is in its nature and effect, yet it is not beyond the reach of abuse; and I confess there is no situation so unhappy as a Rtiite of despair; and when a person concludes that he is not elected he must have despairing thoughts of himself. But all s >ch persons cupht to consider that God in his word ha. characterized the elect by their effectual calling. 107 but he has given no possible way to know that any man this side of time is of the non-elect number, especially if he enjoys the gospel. So that all such distressing conclu- sions are mere conjecture; and it is unjust to blame elec- tion for what we bring on ourselves by our own ill-founded notions. Not only so, but I have already shown that were it not for election, or a divine purpose to save, despair must be the inevitable consequence, and that not by mere conjec- ture but founded on the impossibility of salvation. 3. From all this it appears that if we are so simple as to think we have nothing to do with election, yet election has something to do with us; and it is well for any man that it has who will believe on the Lord Jesus Christ. We ought therefore, instead of cavilling with this doc- trine, which is the very radical cause of our salvation, to give diligence to make our calling and election sure, as the bible directs us. CHAPTER XIV. Objections farther answered. But to vindicate one of the most interesting doctrines, and to satisfy the minds of those who feel disaffected on this subject we shall attend to some other objections which are frequently offered against it. It is objected that God is no respecter of persons. This objection takes scripture ground, and claims the issue without considering the meaning of those scriptures. I grant that God is no respecter of persons; for he gives grace and salvation to Jew and gentile, to bond and free, to high and low, to rich and poor. He used to confine his gifts to the tribes of Israel, but now he extends the riches 108 of his gospel to the gentiles of every name and circum- stance, but still in such a way as he himself sees fit. In another sense God has respect to persons. He had respect to Abel and to his sacrifice, but to Cain and to his sacrifice he had not respect. He has respect to the lowly, but not the proud. At this day he has not respect to the Jews, but has to the gentiles; and thousands of instances stand forward to this day, and have in all ages of the world, which plainly show^ that God always had respect both to persons and nations. Both the common dispensations of God's providence, and of his grace and gospel are all be- stowed in a thousand forms: some are rich and some are poor; some are sick and some are well; some are blessed with fine talents and opportunities, others left to bare com- mon sense; and others again are mere idiots; some have the gospel statedly and powerfully, others are but seldom blessed with the glad tidings; and thousands never hear of the name of Jesus at all. But God gives grace to whom he pleases, and when any believe in Christ they are accepted, let them be of what nation or circumstances they may. This is the sense in which we are to take all such texts, and consequently they can be no objection to the doctrine of election. My opponent himself agrees to free grace, and this objec- tion militates as much against a partial bestowment of grace, as it does against the purpose to bestow it. But it is still said, it is not fair for God to choose one and not another; let him give all an equal chance; the Judge of all the earth will do right, &c. This is the argument that generally prevails with our adversaries; and I am disposed to think that every one who denies the doctrine of election grounds the most of his arguments radically on this objection. This is truly astonishing, for two reasons. There is nothing more easily demonstrated than the falsehood of this objection; and Paul on this very subject as we have already seen, by di- 109 \ ine inspiration has invalidated this identical objection seventeen hundred years ago, (Rom. 9. 14 — 18.) 1. How can it be unjust lor God to leave some to perish when he in justice might have left all"? Certainly it it is unjust in the Divine Sovereign to leave apart of mankind to sufi'er, it \\^ould have been more so to leave the whole; and it must consequently be unjust for him to leave all the devils to perish. There is no complaint about the case oi the devils at all. God could no doubt save the devils as easy as man. Why not complain in their case? He left them; he has also left some of us. Pray is there more injustice hi choosing one man and not another than in choosing men .instead of devils? All had sinned, and were justly liable to punishment. Do any complain of injustice for fear they are not chosen? they have no more right to complain than Satan has. Satan sinned first, and I dare say he is angry because he was not chosen; for no doubt he thinks he had the first right to mercy when he first stood in need of it; and if wretchedness gives a claim in justice, doubt- less Satan had it first. Ah! but you say, give all an equal chance. Why pray, suppose God was willing to show his wrath, and had ves- sels of wrath at hand fitted to destruction, would justice contradict it? No, certainly justice would not, and could not; and when you do it you act an unjust and arrogant part; and no doubt but Satan himself is carping at God's procedure. Your argument proves too much and a great deal more than you want it to do. It proves that God gives and always did give an equal chance to all the world. Therefore the old world had an equal chance with Noah's posterity. Ham and Canaan had an equal chance witli Shem and his posterity. The Canaanites, Philistines, Egyptians, Edomites, Moab and Ammon, Nebuchad- nezzar, and all the nations round about had an equal chance with the posterity of Abraham the chosen people of God. The Jews who arc now under the curse enjoy 110 equal privileges with the gentiles who are the church of Christ. China, Tartary, Arabia, Caffraria and the Hot- tentots enjoy equal advantages with Great Britain. The Creek Indians, the Chickasaws and Cherokees, with all the tawny tribes west of the Mississippi are on equal foot- ing with the United States of America. Are these things so? Have they ever been so? Why does not my objector bring forward his objection? Is God so partial as all this? Now you say, God must give all an equal chance. Pray, if it is unjust for God to save some and not others, is it not equally unjust for him to give the gospel to some and not others? Why this manifest in- equality? Why did not God grant the glorious privileges of the Jews to the Egyptians? Was it not unjust to make such a difference? Why was there a difference betwixt Jews and gentiles? They ought to have been used alike. Is a Cherokee's soul as precious as mine? Certainly. Then why do I enjoy the gospel and he not? Now, these are facts you cannot deny; yet your objection militates as much against them, as it does against the doctrine of election. 2. With what face can any man bring forward this ob- jection, when the inspired apostle has already answered it, when he was vindicating this very doctrine? Does it not argue a degree of obstinacy and fortitude? For a man to use me so, would be nothing, because I might be wrong; but to urge an objection again, after an inspired apostle has laid it aside, and even to make it a turning point, requires more boldness than any sinner ought to have. Look but one moment at Paul's answer to your objection; he quotes a sentence of God to Moses: "I will have "mercy on whom I will have mercy; I will have com- " passion on whom I will have compassion; and whom he "will, he hardeneth." This language is indeed like God! How sublime! What authority, majesty and sovereignty is here! But my friend levels his whole objection against Ill it. He says it is unjust; it is not fair; he ouglit to give every one an equal chance. Suppose God, the glorious Sovereign, does as he tells Moses he will do, and as Paul, in answer to your objection, tells you he will do; pray, will it not invalidate your objection, and establish the doctrine of election in spite of it? Will you fetch it forward again, and impeach not only his word, but even his divine and sovereign procedure? But my opponent persists, notwithstanding all that has been said in reply even by Paul himself. "Why doth he " yet find fault, for who hath resisted his will?" If the sin- ner is not saved, whose fault is it? Why is he condemned when God would not have mercy upon him? I will not say one word to this objection here, but only refer my reader to the 11th chapter to the Romans; also I have explained that sovereign answer which the apostle has given to this bold objection. I sincerely wish that ca- vilers at the doctrine of election would read Paul's mas- terly treatise on this subject. I think if it would not alter their sentiments, it would at least make them a little more modest, when they would find such a man as Paul, who being dead yet speaketh, to cope with. It is surely a serious matter, to bring forward objections against a doctrine which has its advocates among the inspired pen- men, who have spoken too plainly not to be understood. And when the apostle of the gentiles has given the sub- ject a thorough investigation, I think I am authorized to counsel my friends not to bring forward the objections again, which he has already answered. It shows too much disrespect to him who saw the Lord Jesus on his way to Damascus, and who was exalted to the third heaven. And it shows too much disrespect to the holy bible which contains his inspired answers to those objections. But my objector proceeds and I must follo^v. The preaching of the gospel is useless. This objection is good against the objector but not against me. He who denies 112 that God has any design to bless the gospel, or to give faith or any grace to any one soul, has indeed no encou- ragement to preach: and if it was really true he might preach to eternity without any success. But if my doc trine is true I can preach courageously, even in the midst of apparent discouraging circumstances, for God intends to bless it; and when he begins to fulfil his design the stoutest heart must bow at a word. So Paul at Corinth. Did God encourage him on your plan? " Hold not thy " peace Paul, for I never have had any particular design ** to bless one soul or change one heart in this place." What would be the use of Paul's preaching then? None, none absolutely. But consistent with my opinion, Paul was encouraged to stay eighteen months in that place. But what did encourage him? This and only this: Christ told him " I have much people in this place." They were every one idolaters at this time, yet they were Christ's. No wonder Paul could preach under such circumstances. But you say preaching is of no use to the non-elect. I grant it: and what of it? Must I deny election or must I quit preaching because the non-elect get no good? You say they are all non- elect; if that was true indeed preach- ing would be vain. But can the gospel be of more benefit to your non-elect than mine? No certainly. II. CHAPTER XV. Tlw benefit of the gospePs being preached to the non-elect. They are thereby rendered inexcusable. Here a very important question turns up, partly as aii objection to the doctrine of election: What benefit is it for the gospel to be preached to the non-elect? And how do they become inexcusable for not believing it? I will endeavour to take a serious view of this subject, as I consider it a matter of great importance both to saints and sinners. And here I would premise, that it is useless and sometimes dangerous to attempt to pry too deep into the counsels of God; and often when we do so we de- monstrate our folly and pride more than our sense and religion. However, I apprehend that it is not very difficult to see some good ends answered by the gospel's being preached even to the non-elect. There seems an incon- sistenc}- indeed in this at first sight, for we think, ^.Nhy should God offer salvation to a sinner when he has no de- sign to give it to him? The objection is specious and seems to promise a refutation of the doctrine of election. But here 1 will make some general remarks. 1. It would be most unreasonable and indeed impious to expect that the wisest man in the world could fully understand all the mysteries of the gospel. Angels them- selves look, but cannot fathom; much less we whose dwelling is in clay. (1 Pet. 1. 12.) 2. When any truth is proven by divine authority, it is lawful and commendable for us to take all measures to understand it, provided we do it modestly and with due respect to the authority of the bible; but it is impious and rebellious in us to employ our own ignorance in what we cannot understand, in opposition to the truths revealed •• P 114 3. The first question ought ahvays to be, Docs the bible say so? If it does, we may piously vindicate to the best of our ability, but always with an attachment to divine au- thority; but if we cannot see we must be silent. 4. God's directing the gospel to be preached promiscu- ously, militates as much against the doctrine of free grace as election. For when you vindicate his calling a sinner to come to Christ when he never gives him faith, I will vindicate his calling without any design to do it. .5. It also militates as much against God's foreknow- ledge as election; for if God knows the sinner will never believe, his conduct can no more be vindicated here than on the doctrine of election; for what is the difference in the end betwixt God's foreknowing that a thing will never be which depends on his own agency, and his not purposing to do it? Certainly there can be none. 6. Our opponents therefore gain nothing by advancing such objections. They pretend to hold to free grace as well as we; and they never pretend to deny God's fore- knowledge; they never ask the first question, which is, Does the scripture prove it? but oppose their own igno- rance to divine authority and think we must do so too; and they think we must explain every thing the bible says; but they ought to consider that calvinists have more modesty and more sense then to pretend to explain ever)' thing. We sometimes can give unansv/erable argu- ments when the bible makes matters plain; but when we are driven by their arrogance, to give a reason for every thing which the bible says a God of infinite perfection does or intends to do, we humbly satisfy ourselves with humble inquiry, and leave the event to infinite wisdom. I have admitted my opponent to lay in a number of objections to my opinion, and I beg leave at this time to lay in some against his. 1. Is God unchangeable in all things; in all his plans, and purposes? 115 2. Docs God give or do every thing which he does give or do, with design or not? 3. Docs God save the sinner, or does the sinner save himself? 4. Does God give conviction, faith, pardon, repen- tance, sanctification, &c.? 5. Would the sinner do any thing that is good, unless God would incline him to it? Answer these questions as the bible does, and then say whether God has an unchangeable design to save every sinner who is saved, or not. Agam, 1.' Does God intend to give conviction, faith, repen- tanc'e &c. to all, or only to some? If you say to all, you contradict the bible. (Luke 13. 3, 5. 2 Thes. 3. 2. Heb. 4. 2.) If you say to some, and not to all, you acknow- ledge election, and give up the point. 2. Can God know any thing which he himself has to bring to pass by his own agency, without a design to - bring it to pass? . 3. Can God know that any thing will be, without- knowing also the things which will produce it? Or in otlier words, can he know the effect without the cause? 4 Is not a sinner's salvation effected by the free gift of God? Is not God's own purpose the original cause ot that gift? If therefore, God knows a sinner's salvation, must he not also know his divine purpose to give it? Answer these questions consistent witli your doctrine. 5. Do difficulties which wt cannot resolve make a thin"- false, if the bible proves it to be true? 6.' Does the bible say God did predestinate some; chose some before the world was; ordained some tocter- nal life; elected some according to his foreknowledge? does it sav whom he predestinated, he called, justified and glorified? does it say the rest were blinded? does it say that God will have mercy on whom he will have merer, and whom he will he hardeneth? does it say that 116 Christ thanked his Father for revealing the gospel to some, antl hiding it from others? and many such things which I cannot now mention. 7. Does it say all this and yet not prove election? 8. Does the bible in one single sentence from one end to the other, say that God has not chosen, predestinated ordained or elected his people to salvation? 9. If there are some difficulties attending this doctrine which we cannot resolve, does that make it false? Answer these scriptural positions consistent with your doctrine. Once more: When you say that God elects a man after he believes, repents, or is converted, do you speak good sense? Do you not contradict the bible? Do you not contradict yourself? Paul made God's foreknowledge even his own will, the only ground of election; you make it faith, repentance and conversion. When you make faith, repentance and conversion, the ground of election, does faith, repentance and conversion come by free grace? If not, where is your doctrine of free grace? If so, who gives them? and whom does he choose to give them to? or does he give by random, without any choice? Can you make these things meet together, and steer clear of works on the one hand, and election on the other? Does the gospel do any good to salvation unless God gives his blessing? Docs he bless it to all for salva- tion? Does he not bless it to whom he pleases? Can you answer these three questions, and steer clear of falsehood by contradicting both the bible and facts on the one hand, and election on the other? If you can you must be good at darkening counsel by words without knowledge. In the last place, God's unchangeability consists in two simple things : he never drops a purpose, and he never takes a new one. He fulfils every purpose he has, and never has any more. But this may be comprised in one simple thing, (viz.) his mind ycver alters. There 117 may be successions of" scenes and actions in the divine procedure, ad infinitum; but all must be in a perfect conformity to one solid plan, which can never alter. Consequently the plan of God will be the same without the least possible variation at the day of judgment, as it ever was from eternity. I am authorized by the bible to say that God's purpose at the day of judgment will be to bless, not merely believers, but Abel, Abraham, David, Paul, and so individually every one who will be blessed on that day. But this will not be a new plan, but the identical same plan, without the least degree of variation, which he had from eternity. Now can my opponent assert that the premises of this argument are false, or m}'- conclusion unfair? And if he can acknowledge the truth of it, and yet deny that God from eternity purposed to bless that certain number individually, which shall be at his right hand at the last day, and no other, it will not, it cannot possibly be because he thinks so; but wholly and solely because he will obstinately speak against the light of his own conscience; or otherwise, he must be cither ignorant or inattentive. CHAPTER XVI. The same subject continued. Let us now return to the particular question. Does the gospel do any good to tlie non-elect? And arc they inexcusable in not believing? This question I divide into two parts: the first respects the benefit of the gospel to the non-elect ; the second, the inexcusableness of the non-elect in not believing. To the first I answer. That as to the salvation of their souls, the non-elect receive no benefit at all from the gospel. It may be true that the gospel restrains them froni many sins which they would 118 otherwise commit; and consequently those of them who are privileged with the gospel may enjoy many ad van- tages in this respect, inasmuch as they will not have so many sins to answer for, as they would have had. But I cannot conceive this to be any advantage in the main; for their awful sin in neglecting and despising the gos- pel, which they would not have been guilty of, were it not for their opportunities, will undoubtedly overbalance in point of malignity, and punishment, all the other sins they would or could possibly have committed. For it is evident from scripture, that it will be more tolerable for even Sodom and Gomorrah, than for them. At a careless view of this awful truth, it seems at first sight shocking to those who are disposed to deny God's sovereignty, and who wish his goodness to sinners to hold all the perfections of the Deity in absolute subordi- nation. But the opposers of the doctrine of election ought seriously to consider that this very circumstance is every whit as true on the doctrine of free grace, as on the doctrine of election. For I can as easily demonstrate the propriety of God's offering salvation to a non-electj as I can his offering salvation to any man, and not giving* him faith to receive it; or even to one, when he knows that he never will receive it. lliey ought also to remem- ber that a thing may be true, although we do not under- stand how it is, and may not be able to demonstrate the propriety of it. And it never has yet been proven, either by reason or scripture that it would be unjilst for God to do so. It is not an uncommon thing for persons to deny doctrines, because they cannot get over some diffi- culties which stand in the way; and by so doing they often plunge themselves into difficulties, tenfold worse on the other hand. "Dum stuiti vitant vitia, in contraria currunt."* Hou. * While ignorant persons avoid one fault, they run incautiously into another. 119 There is notliing mOTe plainly taught in the bible than the doctrine of free grace. Yet this diffieulty stands against it; because God evidently does not give grace to all to whom he offers it; and because I cannot see the propriety of this, must I den} it, and say we are saved by works and not by grace ? God could easil}' have soft- ened Pharaoh's heait, but he did not. Did not the calls and warnings of Moses, and the gradual process of judg- ments miraculously coming upon him, tend to soften his heart? Did not God know that his proceedings toward Pharaoh would render him more and more inexcusable and aggi'avate his sin and punishment? \\ hy then did he harden his heart? Had he softened his heart, he would have lost his divine purpose of showing his power; and the very design which God had in raising him up )vould have been completely frustrated. Yet Pharaoh was inex- cusable. Now must I deny the whole of that part of the bible, because I cannot unravel the whole mystery? Or am I obliged to unravel the whole mystery because I ac- knowledge it true? What right had the apostle Peter to criminate the Jews so highly for crucifying our Saviour; '' Ye with " wicked hands have crucified and slain," and yet with the same breath told them that he was deli\'ered by the determinate counsel and foreknowledge of God? When the disciples asJvcd our Saviour to expound to them the parable of the sower, he has this strange intro- duction. (Mark 4. 11, 12.) "Unto you it is given to " know the mystery of the kingdom of God; but unto " them that are without, all things are done in parables. " That seeing they may see, and not perceive, and hear- " ing they may hear and not understand, lest at any time " they should l^e converted, and their sins should be for- " given them." St. John in chap. 12. 39, 40. says of the Jews, " Therefore thev could not believe, because that • 120 " Esaias said again, he hath bUnded their eyes, and har- " dened their hearts, that they should not see with their " eyes, nor understand with their heart, and be converted, *' and I should heal them." Yet our Saviour highly criminates them for their blind- ness and hardness of heart in not believing him to be the true Messiah. And for their obstinacy devotes their whole nation to destruction. And Paul to the Romans (chap. 11. 7.) says that the whole was blinded except those whom the election obtained. Can my opponent unravel all these difficulties? Will he deny them if he cannot? Must I do it to answer his objections against the doctrine of elec- tion? How unreasonable are such demands! I acknow- ledge I cannot answer them ; they are too hard for me ; I cannot fathom them. But I know that an infinitely holy and wise God does right; and I know that he did and does these very things ; the bible tells me so ; and I do not wish to dispute his divine economy, because I cannot tell it all over and unravel every difficulty. But, physician heal thyself; answer the objections against your own doctrine of free grace, and then I will answer them against the doctrine of election. But I do not expect you to do it, for I am not so unreasonable; and if you attempt it, you can only be wise by seeing your folly. But I beg of my friend, not to allow himself to deny every thing he cannot see, let God's word say what it may about it. I answer again that the gospel does no real good to a non-elect, and yet it does the very same good to a non- elect as it does to any man who does not believe. And God is as just in condemning anon-elcct as he canpossi- blv be in condemning a man for not believing, to whom God does not freely give the grace of foith ; for every non- elect who hears the gospel has as much power to believe on Christ as the reprobate Jews had, and as Pharaoh had to believe Moses. 121 But as to tlie common blessings of providence in this >vorld the non-elect are made equal sharers with the people of God; and often indeed arc allowed great portions of the honors and profits of this life, while many of God's dear chosen ones are destitute, afflicted, tormented. It aj)pears pretty evident from scripture tliat all the blessings of life, all who are in the world, especially those who live under the gospel, enjoy in consequence of the grand plan of the gospeh God gives summer and winter, seed-time and harvest to the whole world by covenant; which cove- nant was made Avith Noah evidently for the sake of the church. God has rewarded wicked kings for services done for him in his great management of his kingdom; witness Nebuchadnezzar and Cyrus. God remembered his covenant with Abraham, and with David in the midst of times of rebellion and captivity. For the church's sake not only was Israel preserved through all dangers and trials, as a nation, among whom were thousands of the non-elect; but the heathens were spread abroad over the face of the earth to give an opportimity for the gentile church to take place ; and the Jews are now preserved in their dispersed state for the sake of their happy posterity, who shall be brought in, in the fulness of time according to the promise of God to his church. The government is put upon Christ's shoulders; and the Father hath given all things into his hand; and he hath promised to make all things work together for good to them that love God, who arc the called according to his purpose. The apostle Paul says expressly that Christ was given to be Head over all things to his church. On such scripture ground as this, wC may venture to let our imaginations range -a little, and take a view of the woiiderful dispensations of God in the world for the sake of his elect. The non-elect, i^erhaps, are the principal sup- ])Oi ters of the gospel. According to the scripture account not many wise, not many noble are called ; but God hath Q 122 chosen the foolish, the weak, and the base things of the world. God's people are generally poor and needy; the men of the world are generally rich and affluent. The gospel with its ordinances, discipline, and government, volumes published for the propagation of truth, necessary support of ministers, who are generally among the poor, &c. requires not a small portion of property to support it; and it is to be supported by the special command of God. For this purpose he calls in the aid of the world to con- tribute to the maintenance of the church; and rewards them bountifully with the good things of this world to enable them to do so. Many ungodly parents have to feed and clothe an elect child, many wicked children to sup- port an aged father; and many such cases might be men- tioned which actually take place every day. No doubt the tribes of Indians, which have inhabited the wilds of America time out of mind, are continued to this day, and will be from time to time for the sake of a happy pos- terity which God has chosen, and given to his Son as his heritage among the heathen; whom he must also bring to his fold as the purchase of his precious blood. These are not groundless surmises. Read the 2d chapter of the epistle to the Ephesians, and there you will find how Paul reminds them of their former heathenish state, for so many years, living in heathenism, until at length they were brought nigh by free grace, and as he says to the Romans ingrafted into the olive tree. How many thousands of such circumstances might we notice from scripture, his- tory, and experience, showing that on the plan of the gospel God bestows an infinite variety of blessings on the non-elect for the sake of his own chosen people. Every suspension of punishment must be for the gos- pel's sake. Health and prosperity of every degree and kind are in consequence of Christ's purchase for his peo- ple. The astonishing reformation in politics is confessedly in consequence of the gospel. Even deists* themselves 123 have and do ackno^v•ledge that the christian religion is the best trick of government that ever was invented, and for that very reason have in hundreds of instances contri- buted largely to the support of the gospel. I'housands of the non-elect have enjoyed both civil, or national, and private advantages from this circumstance. Although it must be acknowledged, even with gratitude, that many of God's children have been and are still called of God to t;tke part in civil government, yet it is truly worthy of no- tice that the burden generally has fallen to the lot of those who in heart were no great friends to the cross of Christ. It must be very laborious indeed to manage the affairs of state, to be conversant, as it were, with the whole world ; to traverse sea and land, as envoys, plenipotentiaries, &c. to conduct armies by land and sea; and also to carry on the extensive business of navigation. I truly think the poor christian, who is comparatively but seldom called in the dispensations of providence to take an active part iii these laborious scenes, may sit at home with his wife and children, and pay his taxes freely, and thank his kind Saviour for giving him so many great men to take the burden, in the discharge of such an important trust. But God rewards them, even if they are wicked, with the lionours and profits of this world; and if they are true friends to the gospel he also rewards them with everlast- ing life and glory. From the whole \it\v which I have taken of the mattei- I must conclude that although the gospel is intended fop the eternal salvation of the elect only, yet the non-elect enjoy innumerable advantages from it in this world, and consequently do partake of some of the benefits of the death of Christ. And no one on the doctrine of free grace, and scarcely on the doctrine of works, can say any thing contrary to what has been said if he will r.ttend to the de- cisions of the hihir. 124 CHAPTER XVir. The non-elect are inexcusable. 1 COME now to the second part of the question under consideration. Are the non-elect inexcusable for not be- lieving? This is indeed a very important inquiry. God could never be justified in candcmning any person for unbelief, if the sinner can, on just principles, be excused for not believing. This question does not embrace the state of the heathen ; for the scripture does not in the least intimate that they arc to be judged as unbelievers; for any one must see that they must have no natural power to believe on him of whom they have not heard, and that they could not hear without a preacher; and no one could preach to them unless he were sent. (Rom. 10. 14.) We are therefore to confine our ideas to those under the gospel. I answer, they are certainly inexcusable, and do conse- quently stand justly liable to condemnation for the sin of unbelief. If our reason cannot fathom this mystery, yet let us revere divine authority. The Judge of all the earth will surely do right. John 3, 18. " He that believeth on "him is not condemned; but he that believeth not is " condemned already; because he hath not believed in the " name of the only begotten Son of God." This is certainly to the point, and is sufficient scripture authority to prove what I have said. But our blessed Sa- viour is pleased in his infinite condescension to point out the reasonableness, justice, and propriety of the case in the three following verses. "And this is the condemnation " that light is come into the world, and men loved dark- " ness rather than light because their deeds were evil. •' Forjevery one that docth evil hateth the li^ht, neitlier 125 "Cometh to the light lest his deeds should be reproved. '' But he thiit doeth truth cometh to the light, that his >' deeds may be made manifest that they arc wrought in " God." This is the just grounds of the condemnation ol unbe- lievers, that the gospel which bringeth life and immor- tality to light, offering eternal salvation to lost sinners, has come into the world, and men, through the depravity of their hearts, loved sin, darkness, error and delusion, and chose to continue under all their gloomy prospects m iniquity rather than yield to and be directed by the light of the gospel; because their evil dispositions were such that they delighted in iniquity rather than the truth. For every one in a natural state, through his propensity to that which is evil, is possessed of a direct opposition to the gospel, and consequendy will not come to a submission To the gospel. He will not admit convictions from the trudi lest his conscience should reproach him or he be re- proved by the light of the word as an evildoer; and thus he will continue in his opposition to the gospel through the vicious propensity of his own heart. But on the other hand he who is disposed by divine grace to admit the truth and yield to conviction, comes to a sense of his lost and ruined state and gladly embraces the gospel and complies with the terms of salvation; so that the effect wrought in him producing such a powerful change both in heart and life, disposition and conduct is manifested to be wrought by or through the \io\ver of God accoriipa. nying the gospel; and the glorious consequence is, the lost sinner is delivered from condemnation and made obedient to the will of God. I humblv conceive this will be acknowledged to be a correct scriptural i^iraphrase of the passage; and conse- quently the non-elect who are left to their own will arc •ntirely incxry^r^ble for rejecting the gospel, because the 126 text declares that they do it through a wicked temper, hating that which is good and loving that which is evil. The only possible way that we can vindicate the divine procedure on the principles of free grace in the condem- nation of the non-elect is by making them have a free choice in their own conduct. This the scriptures evi- dently do, as we have already seen above in making the cause of unbelief, the opposition of the heart to the gos- pel, and an inclination to evil. It is, indeed, a very unsa- tisfactory answer to the question to say that we have lost our power by the fall, and that God still has a right to command, although we, by our fault, have lost our power to obey. It is meant that we are naturajly as well as mo- rally unable to believe or to obey the gospel; it would be impossible to vindicate the honour of the divine govern- ment in exacting duties by law from rational creatures which they were naturally unable to perform. And it must be forever inconsistent to say that a moral governor still has a right to demand obedience in any one thing when the subject has no power to perform it. A man never possibly can be under the least obligations to do what he cannot do; and there is nothing in which rigorous austerity, cruel tyranny and arbitrary and unreasonable in- justice could appear more evident than to require any such thing. Attempts to vindicate the calvinistic doc- trines of the gospel on such unwarrantable principles have done much harm, and, indeed, instead of vindicating those doctrines it has exposed them to ridicule. When I am asked why am I condemned for not believing when I am not able to believe, if I answer because I have lost my power by my own fault, the question is consequently con- tinued. But how can God justly require of me what I cannot do? If I answer his right cannot be disannulled by my lack of ability, we might go on and ask and answer such questions fifty times over, and never come any nearer 127 ihe point; for the question would always caiTy with it a refutation of the answer. The truth is we never have lost our natural power to perform our duty. Our moral power, as it is called, or more properly our inclination or choice as to what is good we have lost; and here lies the whole mystery. We are really, fully and completely able to believe in Christ, but we are not disposed in our hearts to do it. Inasmuch therefore as the non-elect will not believe on Christ when he is freely offered unto them, when they are really able to do it and nothing to hinder them but their own evil disposition, they stand justly liable to condenuiation and are entirely inexcusable. It is a matter of vast importance to have clear views of this matter, for it is on these prin- ciples only that we can vindicate the doctrine of free grace. In order to understand this point let us give it a fair hear- ing. 1 observe, therefore, 1. That the common acceptation of the words can^ caii- 7iot, able, unable, impossible, &c. in this case, as well as many other words in other cases, not only render our meaning doubtful when we speak on the subject, but often cause us to mistake the meaning of the bible. Also the fixed sense of the word ivill, it never meaning an\ thing but choice or a disposition of the heart, not being sufficiently attended to, causes us to give up too much to the other words, which are very ambiguous and uncertain both in scripture and in common language, and so much so that the meaning is often to be ascertained by the sense of the passage. The words a/n, cannot, power, ability, &c. are never applicable to the temper or disposhion of the mind but only to the natural strength or capacity either of the bodv or soul; and when they are applied to the dis- position the style is hyperbolical, the expressions figura- tive, but the words have not their natural meaning. The word will always supposes power, Init never means power, Init the disposition to exert it. The word poxver means 12S natural capacity or strength' when it has its natural sense, and sometimes it means authority, and sometimes the will or disposition of the mind, in which case it is used not in its proper sense but figuratively. To make this matter more plain, let me instance a few particulars. When I say I will not go, I will not do this or that, you without any difficulty understand me to mean that I could if I would; and the reason is not the want of power but disposition. If power is lacking it is not natu- ral for me to say I will not, but cannot. Again, when I say I cannot go, or I cannot do this or that, you immediately take into view my circumstances; if I am sick or if some natural obstacle is in my way, you understand me accord- ing to the natural meaning of the words; you admit that I would if I could; my will is not blamed but I lack strength. But if you cannot conceive any lack of natural capacity you immediately understand me to mean one of two things, either modestly denying to save an abrupt an- swer, or a strong declaration of my indisposition; I can- not, modestly couching a reason, rather than saying I will not, or a high intimation of the want of will. When a man makes an offer of marriage to a female who is the object of his choice, and asks her consent, were she to answer I will not, he might perhaps think her abrupt in her reply, but he would understand her exactly as she spoke, for the words will or will not are never doubtful; but if she says I cannot, the denial is either modest or strong; modest, covering a reason which is not expressed, and leaves room for the question why; which reason is not want of natural ability, but some motive which holds back the consent of the will; or it is a strong repulse, yet covering a reason, which reason is represented by the figure to be so strong as to leave little hope of the mind's being changed. 2. We will now consider in v»'hat sense we are to un- cterstand the scriptures when they use such* phrases. 129 Our Saviour says to the Jews (John 5. 40.) " Ye will '*not come unto me that yc might have life." Here the word will is used with a negative, not; ye will not; the sense is definitive and to be understood according to the invarial)le meaning of that phrase; and we must do vio- lence to our own common sense of language if we con- strue the words out of their natural meaning. Our Lord means to impeach the Jews with wilfully rejecting him, and finds them guilty because their unbelief consisted in the want of disposition or positive unwillingness, ss S^eAelg tAOeiv. Ye are not willing to come to me, Sec. A similar expression is used in Matt. 23. 37. " How often was I " willing to gather your children together, and ye were "not willing: I would but ye would not." It is impossi- ble to misunderstand such expressions; such phrases ne- ver have but one meaning, and that is conve}ed by the natural sense of the words. But there are other texts that literally give us the idea of a natural impossibility of using the words cannot^ &c. the proper sense of which is only applicable to capacity or strength. We are not only imder the necessity to put a different meaning to such phrases to reconcile them with the texts above cited, the sense of which cannot be altered ; but we are sufficiently warranted to do so, both by scripture and common custom, even among the best writers and speakers; instances of which in common lan- guage we have already given. R 13© CHAPTER XVIIl. The no)i -elect inexcusable. Not many daj^s after Christ told the Jews that they would not come to him, he again tells them (John 6. 44, 65.) '' No man can come unto me except the Father who '' hath sent me draw him, &c." Here the word can^ with the negative 7io is used. In the literal sense of the two different texts, our blessed Saviour would directly contra- dict himself which plainly shows that the words can not^ are to be understood in a figurative sense; which we have already noticed, is a very common case. For we have already seen that the other text cannot be understood differently from its natural or proper meaning. PFill not never means, but always implies, power without a dispo- sition to exercise it; but, cannot often loses its own na- tural and proper sense, and is taken to signify an opposi- tion of heart or want of will. The two texts consequently inean the same thing; the first literall}^, the other figura- tively. In the one, Christ tells the Jews that their hearts were averse to the gospel; in the other, he tells them that they w^ould continue in that unhappy state of unwilling- ness except the Father would draw them; or in other words; no man will come to me except the Father per- suade him. I can easily make the word can mean will^ because it very frequently has that meaning; but I never can make the word will mean can^ or rather roill not mean can not^ for it never has that meaning. The word draw in the text makes it evident that this is what our Saviour meant. It is indeed very improper to use the word draw to give the idea of infusing, or implanting new natural ca- pacities or powei"^ in the soul; but when we speak of ^vinning over the mind, changing the disposition, or 131 gaining the consent, by moti\ cs and aigumcnts, it is ver) natural. Clirist's meaning is farther evident by the man- ner in which the Father draws: " Every man therefore '* who hatli heard and learned of the Father cometh unto " me," viz. who are taught of God the doctrines of the gospel, so that the mind is suitably influenced, and drawn over to a cordial consent, and submission to the Lord Jes|Lis Christ. All which shows that the inability is a moral one, consisting in the perverse disposition of the heart, and is so far from excusing the unbeliever that it is the very thing which renders him gnilt}', and entirely inexcusable. Farther (Rom. 8. 7.) " The carnal mind is enmit}' *' agahist God. For it h n(3t subject to the law of God, " neither indeed can be." The carnal mind means a sin- ful propensity or disposition; the apostle says it is opposed to the mind of God, and that it is not obedient to tiie di- vine law; for a man's mind can not be subject to the will of God and disposed to evil, at the same time. When we say, we by nature have no will to that which is good we say the truth; and when we bring for- ward this text to prove it we find the doctrine established by the authority of the inspired apostle. But if we proceed to explain the doctrine we ought to be careful not to use ambiguous words, or we ought at least to give our phra- ses such a dress as not to give an idea contrary to the apostle's meaning. If we do the simple doctrine will be proven; but our explanation v/ill not, because the apostle did not mean what we say. In this very way I ha\ e a thousand times proved, or rather attempted to jDrove, from scripture grand absurdities and nonsense. This i.s the fatal way to take sanctuary in darkness, to support a favorite point, and to strain the scriptures to mean what the divine writers never intended. For instance, when I say that by nature we are inclined to evil; that our will is averse to that wliich is good; and 132 consequently we will be opposed to God and his law while ever we continue in our natural state; and that it is impossible in the nature of things for us to submit to the terms of the gospel while we continue uninfluenced by the motives of the gospel ; and that in order to bring us to a compliance with the divine will it is absolutely necessary that a change take place in the temper or dis- position of our hearts; which can only be effected by mo- tives and arguments calculated to influence our mind, so as to bring us to a choice of Christ as our only salvation: When I advance this doctrine from this text I speak plainly; my words are simple, and attended with such circumstances as leave no ambiguity; my reader is at no loss; and when he looks at my text he finds a clear proof of what I have said, and he can rely upon my explana- tion. But if by the force of education, or for any other cause whatever, I venture to say *' Our will can not " choose any thing spiritually good until it be renewed by " the Spirit of Christ," no man can understand what I say, or know certainly what I mean; and when this text is brought forward as a proof, it proves nothing, because you know not what I wish it to prove. The whole is am biguous, and my sentiments are covered with darkness. Again, if I say " God hath endowed the will of man with •' natural liberty, that it is neither forced, nor by any ab- '• solute necessity of nature determined to good or evil," my ideas are clear, and my reader does not mistake my meaning; and when I quote James 1. 14. and Deut. 30. 19. and John 5. 40. I prove every particle of my doctrine. But when I add " Man by his fall into a state of sin hath " wholly lost all ability of will to any spiritual good," my reader stops short. He asks 1st does the writer contra- dict what he said before? Or, 2d what does he mean? He cannot answer the first question, because he cannot answer the second. And when I quote Rom. 5. 6, and 8. 7. I prove nothing definite; for those texts, like all other 133 such texts, are figurative, and consequently need the ge- neral scope to prove what they mean. Now if I mean a natural ability to will 1 contradict what I said before, and I introduce these texts to contradict the texts by which I proved my former doctrine. But the other texts are de- terminate in their meaning, but these are figurative, and consequently cannot contradict them but must agree with them; I therefore lose both my proofs and my doctrine. But if I only mean moral ability I might have saved both ink, paper, and a great deal of the trouble of my reader, and perhaps prevented a grand mistake by leaving out the word ability, and simply saying that man by his fall has wholly lost all disposition to any spiritual good ; here my reader would not be perplexed, for there would be no darkness to perplex him. The definite and simple sense of the sentence would immediately give a plain idea. And when I quote Rom. 8. 7. and my reader takes a view of the scope of the passage, he finds my doctrine proven, and I speak in a perfect consistency both with the principles of fallen nature and moral agency. Far- ther, when I say " The will of man is made perfectly "and immutably free to good alone, in the state of " glor}%" my accurate reader suspects me in a moment, not only for inaccuracy in language but also for error in judgment. And when, for proof,^I quote Eph. 4. 13. and Jyde 24. 1 have not a single sentence in the text to pro^e what I have advanced. When I say a man is immutably bound to one thing, you easily understand me ; but when I say he is immutably free to one thing, let that thing be ever so good, you have no idea, and no wonder, for m} language is not calculated to give you any. I firmly believe that it is very proper to speak of sin- ners as dead in sin, and it is perfectly consistent with the doctrine of the bible. In the 2d chapter of the Eph. we have a most striking view of our lost, and ruined state. But we are to remember that such passages of scriptures ill 134 not justify us in saying that a sinner can no more believe than a dead man can act, or breathe, or perform the com- mon business of life. This would be reducing the strik- ing language of figure, which the bible uses, to iis common meaning; and it would not only destroy the beauty of the scripture style, but it would introduce something awk- ward, not to say really false, and absurd in its place ; and we could find no text to pro^ e but many to contradict it. Upon the whole I conclude, that nothing hinders a sin- ner from believing in the Lord Jesus Christ but a wicked heart; and that wickedness, as our blessed Saviour ex- plains it, consists in hating the light and loving darkness. The non-elect are therefore inexcusable, because they will not believe in the name of the only begotten Son of God. CHAPTER XIX. Moral inability inexcusable in its nature. Although it is not very difficult to see the difterencc betwixt moral and natural inability, yet many are so little attentive to this subject that they have very confused ideas of it. They are also disposed to think, that to have a wicked disposition is not a matter of sufficient magni- tude to be the great obstacle in the sinner's way. Having opened the way in the two former chapters for a serious view of this important matter, let us endeavour to under- stand it. There is no difficulty in understanding natural ability; the words are plain and have their natural meaning. We can say natural abilities, strength, power, capacity, &c. and our ideas are not disturbed, and we simply mean that power or capacity either of body or mind, which we have by nature as vigorous, healthy, rational or intelligent 136 creatures. Hence you easily understand me as speaking of the exercise of my natural capacity when I say, I walk, I run, I write, I labour, 1 think, I understand, I judge. I remember, Sec; all such things are done by natural pow er. But the great difliculty is to know what is meant by moral power; and the difficulty arises considerably from our using the same words here as in the other case; the words power, ability, 8cc. arc not natural in this case; and it is with some difficulty the mind is persuaded to take the figurative instead of the natural sense. When I say, I cannot fly, you understand me easily, you know that 1 have no w ings; and even if 1 had a disposition I have not natural ability. But if I tell you I cannot accept of a gift which you offi^r mc, my style is changed ^d you have to drop the natural sense, and understand me to say that I am not willing. I w ill give a number of examples by couples: the first showing natural inability, the second moral inability, by which you can easily see the nature of both and the diftcrence betwixt them. 1. 1 cannot remove a mountain. 2. 1 cannot try to do it. l.I cannot cause my shade-tree to grow. 2. I caimot chop it down. 1. 1 cannot cure my wife of the fever. 2. I cannot give her poison. 1. I cannot be your master. 2. I cannot be your slave. 1. 1 cannot put my hand through the key hole. 2. 1 can * not put it in the fire. Again: I will give similar examples in religious matters, understood in the same manner. 1. I cannot keep from staggering when I ^valk, when I am intoxicated. 2. I cannot keep from drinking to excess. 1. I cannot bring a curse upon my neighbour. 2. I am so angry 1 cannot help but curse him. 1. 1 cannot bless myself. 2. I cannot pray to God to do it. 136 1. 1 cannot make atonement for my sms. 2. I cannot consent for Christ to do it for me. 1. A heathen says he cannot accept of salvation, he has no offer. 2. An infidel says I cannot accept of salvation, although I have the offer every day. 1. Jesus said Where I go, thither ye cannot come. 2. He said also. No man can come unto me, &c. 1. rhou canst not make one hair white or black. 2. 1 have married a wife and cannot come. 1. The father of the lunatic said to Christ If thou canst do any thing. 2. Jesus said to him. If thou canst believe. These examples are sufficient to show the difference betwixt a natural and moral ability; and if the reader will only substitute the words will not, instead of cannot, in every second example; and wilt instead of canst in the last, he will have the plain sense of the whole matter. It is therefore evident that moral inability is nothing but the want of will or disposition of the mind. Natural inability always arises from one of two things, either the want of natural power or want of opportunity. An idiot has not natural power to believe in consequence of the deranged state of his mind ; a heathen has not, for want of opportunity; and neither is condemned for unbe- lief. But moral inability always arises from a want of dis- position, and is always the very turning point on which the charge of unbelief is hinged. Were it not for this, the unbeliever would be excused. This our Lord undoubt- edly asserts when he says of the Jews " If I had not done "among them the works which none other man did, they "had not had sin; but now have they both seen and hated "both me and my Father." Also verse 22d, " If I had not "come and spoken unto them they had not had sin, but "now they have no cloak for their sin." Here I am asked. Does the gospel lay before the non- elect motives and arguments sufficient to induce then to believe? I answer, it does. I do not say that the divine 137 power attends the gospel to the non-elect as it does to the elect, so that they are brought to a moral neecssit) lo be- lieve. But the gQspcl certainly lays enough of interesting truth beiore them to influence the mind of a reasonable man, u ho is in their situation as sinners. But the reason why they are not influenced by the truth is because they will not consider it or lay it to heart; their mind is engrossed with other things, and thc} arc so wickedly disposed that they never will lay to heait the things of religion. However difficult it may be to understand these things for the want of knowing what the Spirit's influences are on the soul in illuminating it; yet we must certainly con- clude from scripture that those who hear the gospel will be found inexcusable at the day of judgment; and if so they must have had enough to induce them to believe had they improved it; and the fault must lie in their wilfully rejecting the offers of the gospel; see Matt. 11. 20—24. Luke 10. 10—16. Christ never would have pronounced such woes upon Jerusalem, Chorazin and Bcthsaida, if they had not been justly blameworthy in consequence of their wilfully re- jecting the oflfers of the gospel, attended with such evi- dences of truth both by prophecies and miracles wrought among them. With what propriety could our blessed Sa- viour direct the disciples to shake oflf the very dust of their feet as a testimony against those cities which would not receive them, unless the gospel gave them such a privi- lege as rendered them highly criminal for not improving it. There are diree things here to be considered. The gospel offers full and complete salvation to intelligent creatures on very easy terms. 1. The balvalion offered in the gospel is ever}- way suit- able to the necessities of sinners; it is complete in every respect, righteousness, pardon and every necessary grace to sanctify the ,soul and make ic fit for heaven. S Ids ^. This complete salvation is ollered not to stocks or mere machines, but to creatures possessed of rational fa- culties capable of consulting their best interest, capable of believing reports on proper testimony, capable of examin- ing doctrines, capable of making deductions from pre- mises to prove facts, and receive facts for truths on evidence, capable to be influenced by motives, capable to feel arguments, capable to fear and capable to desire, in short, capable to make a full, free and voluntary choice in all their conduct, according to the rational influence of proper motives. Such is the sinner; and his being a sinner does not destroy his rational power. 3. The salvation of the gospel exactly suited to his case as a lost sinner is offered to him on very easy terms. The salvation of Christ is oflfered freely to be received with- out money or price; we are not in any sense whatsoever to purchase even the least blessing it contains ; we are not to perform repentance, love, holiness, or any duty of religion in order to obtain it; but all these things are freely given and are so many parts of this wonderful salvation. We are only required to receive or accept, or to give our consent to Christ to save us by his own righteousness and Spirit. And that we may, on rational principles as free agents, accept of Christ, the gospel furnishes us with arguments and teaches us doctrines to influence our choice; several of those doctrines we know and feel by experience to be true; others are attested by divine authority, by prophe- cies, by miracles, and by many witnesses. We are taught that we are sinners and need pardon and sanctification; we feel it an awful truth. We are taught that Christ died to save sinners; and this important truth is attended with the best testimony of any fact that ever was done in the \vorld. The whole salvation purchased by the death of Christ is freely offered to the sinner just as he is; and the only thing 139 required is for the lost creature to be willint^ lor Christ t<> save him. It evidently appears from \\hat I have said, that the gospel is really within the reach of a lost sinner. There is no man who enjoys the gospel can say consistent with truth, tliat he cannot be saved. He may say that lie ivill not be saved, but cannot, while the sinner is on this side hell, can never be said consistent with the bible. He may say he cannot save himself, but while Christ is able to save to the uttermost, and offers salvation freely, every man who enjoys those offers can, ought and must be ar-" raigned at the bar ol' God, and his own conscience as a guilty culprit, if he will not accept of the salvation which is offered to him in the gospel. It appears from the above statement that the motives and arguments of the gospel are in their nature really suf- ficient to induce the non-elect to accept of Christ; and although the} do not do it, the deficiency lies not in the number or nature of the motives, nor yet in full and com- plete opportunity by '' line upon line, precept upon pre- " cept" to attend to them, but in their own corrupt and wicked temper of heart; and I do not see how it is pos- sible to excuse a rational creature called by so many moving arguments, addressed to every power of the soul in a most interesting case, attended with all the energy of public oratory and elocpienee, if at last he goes even to death in opposition to Christ and his salvation. Surely we must join with the apostle and say (Heb. 10. 26 — 29.) " If we sin \\ ilfully after we have received the knowledge " of the truth there remaineth no more sacrifice for sin, •' but a certain fearful looking for of judgment and fiery *' indignation which shall devour the adversaries. He who "despised MosCs' law died ^\'ithout mercy under two or "three witnesses; of how much sorer punishment, sup- ■■' pose ye, he shall be thought worthy who hath trodden "• underfoot the Son of God, and hath counted the blood 140 ''of the co\enant wherewith he (Christ) was sanctified " an unholy thing, and hath done despite to the Spirit ol "grace." \ Indeed I am so far from feeling any disposition to ex- cuse an unbeliever that I often feel myself astonished above measure that every one who hears the gospel does not believe in Christ. A rational creature capable of thought and reflection, in danger of eternal damnation every moment, having the free offer of pardon and de- liverance from insufferable pain and the enjoyment of eternal happiness and glory, and will not accept of it! Be astonished O ye heavens at this! It certainly will and ought to be more tolerable for Sodom and Gomorrah than for such. Upon the whole we conclude that the non-elect who enjoy the free offer of salvation and nothing to hinder them from accepting it but their own wicked disposition must be inexcusable; and God will be justified when he speaketh and clear when he judgeth. CHAPTER XX. Improvement. We come now to make some improvement on what has been said. We have seen that the doctrine of election is established by the word of God. We have attended to the several ways in which the bible teaches us this doc- trine, and how it answers in a most masterly manner the principal objections against it. This doctrine is repre- sented in scripture as the foundation of the gospel, the particular grounds of the christian's comfort and jo}', the pillar of the christian's hope of perseverance and glory. It insures all the blessings of the covenant of grace to be- lievers. It insures to Christ, the glorious Mediator, the 141 reward of his sufferings and the glory of his kingdom. It insures constant protection to the church, and a sure defence against and a final conquest over all her enemies. It encourages ministers to preach the gospel and the peo- ple to attend on ihe Mord preached. It humbles the pride of man, strikes pointedly against self-righteousness and vainglory, and gives all the glory to God only, and displa}s the honour of all the divine perfections. It is the foundation of free grace here and complete glory hereafter, and is properly the christian's song both in time and throughout eternity. Happy are they who are chosen in Christ Jesus before the world was. It becomes every candidate foi- eternity to " give diligence to make liis calling and elec- " tion sure." The sovereignty of God is peculiarly exhibited and awfully displayed in the docti'ine of election; and when Ave feel a disposition to deny election we ought to be afraid lest it arises from an opposition in our hearts to God's sovereignty. We ought to ask ourselves whether we would acknowledge God*s prerogative and unques- tionable right to do as he pleases with his sinful creatures. It is certainly the most unreasonable thing in the world to say or to think that God could not justly condemn all, when all have sinned; and to say he must save all or none is very unreasonable. To say he must give all an equal chance is contrary to the bible, facts and reason. It is abominable nonsense to talk of free grace and yet con- strain the will of the Giver or introduce the idea of some- thing to be done by the sinner to make him fit to receive or worthy to partake. To control a Being infinitely wise, just and powerful in his purposes of goodness to rebels, either as to his gifts or the objects of his goodness or the number of those objectsris an impious insult on the dig- nity of hea\ en ; holy angels dare not do it. None but re- bels say, " What dost thou?" A few serious reflections on these things would tend to convince cavillers at this 142 doctrine that secret enmity in their hearts against God^s sovereignty lies at the bottom of all their arguments. I am not surprised when I find deists cavilling at the doc- trines of the bible; but it is truly astonishing to find per- sons who profess to take the bible as the infallible rule and standard of their faith denying election, when they can read it there as plainly as they can read the letters of the alphabet. It is as evident from the bible that the whole scale of doctrines contained in it, and the whole procedure of divine Providence toward his church and people is founded on one grand original plan or purpose as that syl- lables, words and sentences are founded on the letters. These things I have attempted to prove and demonstrate in this treatise; and I hope I have done it to the satisfac- tion of some. There are but two difficulties attending the doctrine of election, and both arise in consequence of our limited capacities. 1. It seems reasonable to suppose that God must exist previous to his making choice or adopting the great plan of redemption; and if we admit but one moment we may Avith equal propriety admit fifty or five hundred. On the other hand, when the choice is made or the plan adopted there is something new taken place in the mind of the Deity, which introduces a change which is incompatible with the perfections of God. Many writers have showed much learning and genius and study on this subject; but with all they liave only demonstrated that finite creatures cannot comprehend tlje infinite things of God. But in- asmuch as the bible calls it an eternal purpose (Eph. 3. 11.) and before the world was or began, from the begin- ning, &:c. we ought to silence our flights of fancy and cu- Jiosity and submit to divine authorit}^ with reverence and adoration. * 2. The other difficulty respects the free agency of the creature; and no doubt there would be no difficulty here if we only had a proper knowledge of our own souls« 143 Philosophers have been as much perplexed about the nu turc and capacities of the human mind as about any other subject again. Indeed we know little about sph its. How the mind is afttcted b} external objects, how a motive in- fluences the heart, how one spirit aftects or influences another, and even hmv the divine Spirit enlightens, per- suades and renews are questions which have occupied the pens of many \\ ise men and great philosophers to little or no purpose, but to show how little we know of our own selves. Hence no doubt it is that we cannot see why God permitted Adam to fall, when we think he could have easi- ly prevented it; how he is not the author of sin, why he aggravates the sin of unbelievers by offering them sal- vation when he knows they will not accept of it, &.c. Our weak capacities cannot comprehend these things. If we perfectly understood all the principles of moral agency and moral necessity probably there would be no mystery in these things. But such objections militate every m hit as much against the fall of angels and of man, the cruci- fixion of Christ by Pilate and the chief priests, the Jews' rejection of the gospel, the heathens living hundreds imd thousands of years without the gospel, &c. as against elec- tion, although the most of these are well known facts. If therefore such objections will overturn the truth of the doctrine of election, they will overturn, overturn, overturn indeed, until all the truths in the bible will be overturned. Therefore to bring forward such difficulties as objections against the doctrine of election, which we have proven to be a positive doctrine supported antl vindicated by the word of God, is really nothing else but playing and sporting with the awful sovereignty of God, and the holy d(jctriues of the bibk. Until we can understand more perfectly llic pov\ers and aftections of our own minds, it becomes us, as jx)or dependent creatures to sit submissively at the foot of divine wisdom and sovereientv, :\ud credit llic tnitli of 144 liis divine word, even although we may not in every case and circumstance, be able to pry into the depth of what he reveals, rather than cavil (as if we were con- noisseurs) at his infinite economy, and dispute his au- thority in what we do not understand. We should never allow ourselves to feel as if God was under oblisrations to o please us, or ask our counsel. We are too young, too foolish and too wicked to please or counsel ourselves; and the very angels dare not ask the reason why, in all the counsels and works of God. The doctrine of election is so well proven by scripture that w^e ought to believe it. It is such a sovereign doc- trine that we ought to revere it. It is so desirable, we ought to be thankful for it. It is so pleasing we ought to love it. It is so unchangeable we ought to confide in it. Yea, God is so glorified in it, and the helpless sinner so completely saved by it, that we ought to esteem it, and use it as the sum and source of the doctrines of the bible ; and make it the ground of all our joy and comfort. Take away this doctrine, and what have we remaining in all the bible? The crucifixion of Christ would be an unmean- ing thing, a mere chaotic tragedy; the preaching of the gospel would be a mere play upon the fancy; the offers and promises of the gospel, vv^ould be a trick of deception, the hope of the christian be completely unhinged, and the divine influences of the Spirit, v»^ould be forever want- ing. What an unmeaning thing would the whole bible be, without a plan? The Jews without this plan in view, thought Christ crucified, was very offensive; the wise Grecians thought it foolishness, but those vvho believed, thought and felt it to be the wisdom of God, and the power of God. How astonishing it is, that that which is the very life and soul of the bible, without which it would be a dead letter, that without which the preaching of the gospel would be a mere sabbatical entertainment, without saving one soul, that which is the only true ground of free 145 grace, and consequently the only ground of a sinner's hope and sah ation, should l)c neglected, denied, rejected, slighted, ridiculed, and contemned by sinners, whose eternal salvation entirely depends upon it. It is well for sinners that their denying, and even ridiculing and des- pising this glorious doctrine, has no tendency to make it void, and of none eftect. God cannot deny himself, and be unfaithful to his purpose, although we should ungrate- fully disbelieve the doctrine of his word. Vvhat wonderful mercy it would have been even for the offended Majesty of heaven to give die smallest inti- mation of his purpose of grace to lost sinners; but how thankful ought we to be, \vhen God has given the full assurance of hope to every soul that believes on Christ, founded on his determinate counsel, and purpose ot grace, which he purposed in Christ before the world began ; and when he hath in pursuance of his own plan, given us great and precious promises, established not upon our own works, but on his own unchangeable will; which promises contain every necessary blessing, both to entitle us unto, and prepare us for immortal happiness, and glory; all purchased by the blood of Christ, the great Head of the co^'enant, who is the Surety for the salvation of his people ; and in due time, according to the same purpose of grace, by the holy Spirit effectually applied, and the work carried on, conducted by infinite wisdom, until it is crowned in heaven. Good God! are such favours as these to be despised and ridiculed by such creatures as we arc! Ought they not to be received with love and astonishment, and every possible feeling of praise and gratitude ! Is it not enough to make our hearts bleed with pity and sorrow, and our eyes swim with tears, and even to fill our souls with a holy indignation, to hear it said out of disdain and contempt, that this doctrine came from hell? and that it is an artful device of Satan, calculated only to fetter and trepan and des- T 146 troy immortal souls? The worst, and the best wish lean possibly have for such persons is that they may be made to feel their own nothingness in the sight of God and their dependence on free and unmerited grace, to such a degree that they will be glad to adopt the plan of the gospel, founded on God's own purpose of grace in Christ, to keep them from sinking into hell, and drawn of} from their own rotten system of self-righteousness, and works. I wish them to learn to put their trust in the unchangeable purpose and promises of Christ by faith; lest when they die, they find themselves on a wrong foundation, and be made eternally to reap the conse- quences of trampling on the counsels of heaven, and spurning at the infinite purposes of God. Christians ought to study the plan of the gospel more than they do; and in order to obtain right notions of it, they ought to study the doctrine of election more. It is impossible to have right views of free grace, without having right views of this doctrine. Free grace always begins and ends in God. He first purposed to give it, or no soul could ever have received it; and it is cultivated by his own hand, or we would soon make shipwreck of it all. How soon would the best of us provoke him to des- troy us, were it not that his love is an everlasting love. The dung of our sacrifices would be cast in our faces long ere now, were it not for the everlasting covenant established in Christ, and ratified and confirmed by his precious blood. When the whole scene is closed, and the topstone of the great work of salvation is laid, when Christ the great Master Builder, shall once more say, it is finished, w hat \vill be the song of praise? Even whcit it ought to be now, while we are on the way to glory. The love which we shall sing will not be a temporary love, but everlast- ing. We will not say he loved us as long* as we loved him. but " we lo"! «d him because he first loved us." The 147 grace wc will sing will not be in consequence of our faithfulness to him; the salvation will not be ascribed to our diligence in improving the gospel; but "he hath " saved us and called us with an holy calling, not ac- " cording to our works." O how the negative will sound from every harp, "not according to our works;" and O how the positive answer will sound from choir to choir, and from string to string, " but according to his own " purpose and grace which was given us in Christ Jesus " before the world began. Unto him that loved us and " washed us from our sins in his own blood, and hadi " made us kings and priests unto God and his Fadicr, to " him be glory and dominion for ever and ever, Amen." CHAPTER XXI. Improvement continued. If I had a few more gray hairs on my head 1 would address a word or two to my brethren in the ministry. I hope my fathers, my superiors in age, experience and abilities, will generously look over my petulance, with a forgiving temper, while I address a few things to my equals, or rather my juniors in the gospel, on a sub- ject so infinitely important. Dear brethren, to us although eardien vessels arc com- mitted the treasures of the gospel. When you take die bible in your hand, }ou have not only your authority, but your special directions how to preach the gospel of Christ. One of your special directions is, "do the work of an cvan- "gelist;" and you have the example of Paul to the Romans and Ephesians, especially to declare the whole counsel of God. You certainly will commit an unpardonable blunder in divinity, if you in the first place neglect to make your own election sure, and secondly, if you ne- glect to study the doctrine accurately, and thirdly, if you 148 neglect to preach it soundly and thoroughly to your people. Election is none of your extraneous particles, which collect in little scraps of sermons once or twice in a twelvemonth, and even then appearing as a stranger, imposing on the patience and good humour both of the speaker and the audience. No. I answer, with a religious and zealous indignation at the thought, election is the burden of the theme; the very first thought of the coun- sels of heaven to save a lost sinner; it is the foundation of the covenant of grace, of the death of Christ, of the glory of his church and kingdom, on which are built like a mighty bulwark, all the promises of the gospel, all the influences of the Spirit, the glory of God, and the salvation of every soul that shall ever inherit the king- dom of heaven. It is undoubtedly our duty, in preaching the gospel, to introduce the glorious doctrines of free grace, founded on God's own eternal purpose, as the very ground work of our doctrine; to persuade sinners to accept of free unmerited mercy, oflfered to them ac- cording to God's own purpose, which he purposed in himself; and believers to rest upon the promises of the gospel founded on eternal truth, containing rich blessings promised, not for any goodness in us, but because he in his infinite counsel determined to bestow them for the sake of the atonement of Christ. This would have a na- tural tendency to bring sinners to a sense of their ruined and helpless state; and it would lead them to Christ as their only help in time of need. It would also tend to give genuine comfort to all believers; it would make them rejoice because their names are written in heaven. It would tend to bring them into one body, and one spirit, even as they are called in one hope of their calling. They would then feel themselves having made their calling and election sure, as elect according to the fore- knowledge of God. And the grand and glorious argu- ment would be in all their expressions of gratitude, 149 Blessed with all spiritual blessings according as he hatJi chosen us in him, &c. But alas! instead of this we seldom ever hear the doc- trine of election either f.om the pulpit or the press. Are we afraid of it? We seem as if we had a disrelish for it as if it was a drug; something the bible could spare, that the church could do better without. It perplexes the mind; it breaks the peace and (juiet of sinners; it is painful to the minds of persons under concern about religion. It has a tendency to drive distressed souls into despair. There are difficulties attending it hard to solve. It is hard to un- derstand. It ought to be touched with a careful hand, and managed very prudently and with great caution. O my brethren, what a pity it is that any of us should indulge such thoughts and notions as these. Can we be afraid of election when it is the only thing that bringeth salvation? How absurd it would be for any to attempt to destroy this doctrine for fear he is not elected. If we could over- turn this one flict it would make the devils shout glory in hell. By so doing we would make ourselves non-elect indeed. Grant election and I have some hope, and a glo- rious one too. But let me destroy it and I am left in fmal despair. I tell you, my dear friends, I am in earnest. When I plead for election I am pleading for my life, my soul and my all. I cannot give one tittle up; for the least particle of it is a radical fibre which does its part to supply my soul with salvation. Blessed be God, we can- not destroy it. The gates of hell cannot do it. Merf may strut and devils may rage, but God's elect shall be saved. Surely there is no person who has made his election sure can possibly disrelish this doctrine. If any of us count it a drug, it is a sad sign that our hope has never been fixed upon it. How can that be a drug which is the moving spring of the whole gospel? Could the bible do without any plan? And would it be worth reading unless the plan was eifectual? Could the plan be effectual with- 150 out a divine puipose to fulfil it? The church would be so far from doing better without it that it could do no- thing at all. Her ministers 'svould be like Baal's prophets; they might leap upon the altar and cry from morning till noon and from noon till evening, and cut themselves with knives and lancets till the blood would gush out, but no heavenly fire would come down. I grant it often perplexes the mind, and so much the better; so does conviction; so does the gospel and Spirit of God; and it is a pity it should ever be otherwise until the mind submits, then it will be its only peace and comfort. It is the way with all true and useful doctrines that the proud rebellious minds of sinners under divine influences are perplexed until they submit to them cordially, then they become the source of consolation and comfort; and it is indeed a pity that sinners should live in peace when God speaks no peace unto them; and if the doctrine of election has a tendency to break a sinner's peace and quiet it ought to be preached to them a thousand times oftener than it is. If it is painful to serious minds it is so much the better, for there is danger of too much peace in such cases on a false footing. But if the doctrine of election gets a right hold of them they will find little rest for the sole of their foot till theygfly to the ark ; and until they do that I congratulate them under every pain they feel. And if it drives them to despair that is the very thing I would wish for. God grant that it may always have this effect. If this pride* destroying doctrine was more preached than it is, and more thought on and studied, we should have ten despairing prodigals and consequently ten comfortable christians for one. I do not mean despairing of mercy but despairing of salvation by the deeds of the law. There is no danger of election driving a sinner to despair of mer- cy. It is the only sovereign antidote against it in all the bible. No sinner ever yet in this world despaired but on legal principles. This glorious doctrine points the sinner 151 to the impossibility of suUulion by the law; and on the otlicr hand presents the infinite treasures of free graee in Clnist Jesus to the lost soul* How soon the poor soul cries " Lord save me or I perish." Suppose the doetrine of election has difficulties, are w c obliged to solve them? iMust every caviller know every tiling? and arc we bound to make him wise whether wc can or not? and because we camiot solve every difficulty in this doctrine, must we say nothing about it? And to excuse ignorance this doctrine is pretended to be hard to understand. For my part I do not pretend to much depth, yet I never felt any difficulty in understand- ing it, at least as much of it as was necessary to answer eve- ry purpose. If we will only omit some difficulties respect- ing God's infinity, and admit on God's authority that he can have a plan equal with his own existence, also that he can and does execute that plan consistent with the liberty of moral agents, then the difficulty is all over. I used to oppose this doctrine, not sentimentally, but in my heart; not because I did not understand it, but because I hated it. I hated it, not because I thought it wrong, but because 1 knew it was right. I knew it was right, not because I knew I was taken in, but because I knew I deserved to be left out. I thought if salvation was suspended on some- thing that I could do, and if God would only give me a few weeks or months to try my hand I could work won ders; but to be tied up to free grace was dreadful. There I was like a wild bull taken in a net. M}' proud heart wanted a chance to do something. I did not doubt of my salvation if I only could get a finger in it. I was in solid earnest, and my loins girt about ready for business. But alas! I must be saved by grace! This was the unsur- mountable heart-break. What difficulties 1 had! I could propound them too with such a glare of reason. But I had to bend at last; yet it was because I was overcome by the power of free grace. I had either to bend or break. 152 Not tliat I understood the doctrine any better than I did before, but I had tried my best and did nothing, and had to give up like a poor fool that nothing but experience could teach, and cry " God be merciful to me a sinner;" and by that means I made my calling and election sure, and I ascertained and made sure to myself what was sure from eternity with God. The doctrine of election does not hinder a man to be saved by works. Every man has every chance he could wish to try his skill and power to the utmost. It only tells us we cannot be saved by the deeds of the law, but only by free grace; but we are angry at it because it tells us the truth. Election is the glorious message sent down from heaven, "Glory to God in the highest, and on earth "peace, good will towards men." If there w^as no elec- tion, or if God had chosen devils instead of men not one individual of the human race since the fall could be saved by the righteousness of the law, or rather by his own righteousness; for none could make atonement for past crimes. Therefore election shows that salvation is by free grace; and because salvation could not be by works it must be by grace or not at all ; but grace could not be given without a giver, and that the proper person too; but the proper person could not give grace Avithout an eternal design ; he was under no obligation to give grace to any, and he did not choose to give it to all, but only to some. Hence election is the result of God's own will. It secures the salvation of the chosen, and the rest are not injured in the least; they have the covenant of works in full force and every chance to fulfil it which they could have had since the fall if there had never been any pur- pose of grace at all. As to those who are chosen, Go^ from eternity purposed to show mercy to them, and con- sequently made full preparation by the death of Christ, &c. for their complete salvation, and as he is a God of 15S power and unchangeability he completely hrinp^s his pur- poses to cflect by the means which he has appointed. Now all this is easily understood. Many may say they do not like it, but none can say, consistent with truth, that they do not understand it without demonstrating that they are so perverse and stupid that they know not what God means when he said to Moses " I will have mercy on whom "I will have mercy." I readily grant this doctrine ought to be touched with a careful hand; but let us not be so careful as not to touch it at all. And that must be too great a degree of prudence and caution which scarcely ever ventures to publish to sin- ners God's purpose to be gracious to their souls. I feci confident, my brethren, that the doctrine of election is too little studied, both by preachers and people ; and it is my humble opinion that this is one of the leading causes why too many christians are so volatile in their sentiments, unsteady in their comfort, so beclouded in their views, and so far from a gospel assurance of their salvation. We ought to make the gospel plain and easy to sinners; and when we preach Christ crucified, sinners ought to behold him as the gift of God, and all the blessings of the gospel, as blessings bequeathed through Christ in the everlasting covenant of grace, well ordered in all things and sure. The doctrine of election, my brethren, is the short v/ay to heaven; it is the plainest and best way; it is the most comfortable way for a sinner to travel ; it is the easiest found, and good entertainment the whole way, and crosses the river Jordan at a comfortable ford. Let us make it a point to direct our people in this way, and not give them wrong directions and marks which will tend to perplex and bewilder the mind. So we will do our duty as ministers of Christ, and greatly bless the churches under our care. U 154 CHAPTER XXII. Improvement farther continued. I PROCEED in the last place to address my readers at large on this most interesting subject. I feel myself con- fident that it would be to the best interest of the churches and every individual, firmly to believe, understand, and submit to the doctrine of election. Suppose you were to find a person who would say " if I am elected I will be " saved, if not I will be damned let me do what I will,'* must you deny this important doctrine because this man abuses it? How unreasonable this would be. On the same principles you might deny every truth in the gospel; for you cannot find one but what has been abused. And when you yield the point, what have you gained? Have you saved his soul? Have you changed his heart? Tell him that God has no particular purpose to save him or any other person; that he must act for himself, for all de- pends on his own exertions; what wuU be the effect? It will stir him up, you say, and induce him to try his best. But what will he do? Will he go to the law or the gospel? He cannot go to the gospel, but on the doctrine of free grace; and if he goes to the law it will damn him. Now what do you gain by denying the doctrine of election? Suppose you are the person yourself labouring under those difficulties. Do you want an excuse to live in sin? 1 would prostitute the truths of God as well as you, were I to deny them, to keep you from abusing them; for as fast as I would deny one you would pass on to another. Were I to tell you that election was not true, and that you must be saved, or not according as you would improve, you would say you could do nothing. So you would pass through the whole; and the conclusion would be you would go on in sin in spite of all the truths in the bible. 155 But are you concerned about your salvation? If so, you certainly w ish to have an opportunity either to be saved, or to save yourself. But remember you cannot save your- self; and even if there was no election you could no more save yourself then than you can now; but it may be God will save you. Do you feel a sense of sin? Do you find salvation offered to you in the gospel? Do you feel your heart willing to submit to those offers, and to cast away every other dependence? Why then should you deny the doctrine of election? Your very hea* is submitting to it; for it is on this doctrine only that free salvation is oftered to you; and it is by free grace given to you, that you feel your heart inclined to receive the salvation A\hich is freely offered. All must be a free gift, and the glorious Giver unchangeable in his purpose. The more your mind is conversant about the doctrine of election, the more you will be drawn off from the doc- trine of justification by works; for those two doctrines constantly hold opposite scales; as the one sinks the other rises. The more you lean towards legality, the less glory you will give to God, and the more you wish to arrogate to yourself. A legal spirit is a spirit of bondage; it al- ways begets fear, and overwhelms the soul with difficul- ties on every hand. But when we can place our whole trust in God, in his gracious promises founded on his own eternal purpose which he purposed in himself, we have an immovable rock to trust to ; and our confidence will truly be strong; for it will be in God only " who hath "^' saved us and called us with an holy calling, not accord- " ing to our works but according to his own purpose and '* grace, which was given us in Christ Jesus, before the *' world began." No christian can be comfortable without he enjoys a degree of assurance as to his future happiness. There are two things which the scriptures give us as the leading characteristics of a christian: the one is faith; the other is holiness. In the exercise of holiness we are led to 156 feelings and frames ; by faith we are led to the promises of the gospel; the promises are founded on the doctrine of election; and by God's unchangeable faithfulness ac- cording to his divine purpose, the blessings of eternal life are made sure to the believer. Consequently thbse christians who make holiness the leading ground of their hope are seldom really comfortable. Their feelings and frames are very various and always imperfect; there is al- ways something objectionable appears in their liveliest times; and in times%f deadness they are always sad and suspicious. Hence it is that this sort of christians are full of changes. What they rejoice in at one time they con- demn at another; and the hope which filled their hearts with gladness to-day is gone by to-morrow, and when gone is sure to be condemned as vague and hypocritical; doubts and glooms take place and continue until they are dispelled by the next lively frame. This is in consequence of the lack of a proper exercise of faith. But no person can exercise faith as he ought to do but on the proper grounds of faith. The proper ground of faith is election. I never can trust a man's word unless I have reason to believe that he purposes to do as he says. Therefore all doubting christians oppose the doctrine of election; and although they profess the doctrine as true, yet they do not feel it so; and consequently they lean to legality. And trusting too much to the exercises of their own hearts, and not to the promises of God, they are naturally led off from the doctrine of free grace to the practical things of religion. And instead of acknowledging with gratitude the influences of divine grace on their hearts, as the faith- ful performance of God's unchangeable promise to them, which would lead theni to and strengthen them in the di- rect exercises of faith on Christ, they make these feelings the ground of their hope. This makes them work hard for little profit ; and they never can and it would be a pity they ever should get solid comfort until they quit building on their attainments, without looking to the foundation. 157 But on the other hand, when the christian makes sure work of faith, cordially consenting to the gospel plan, which is an act of the mind choosing, and by choosing receiving Christ and his salvation, as a matter of free unmerited grace oftered in the gospel; when in consequence of this covenant contract with Christ, held forth on Christ's part in the offers of the gospel and acknowledged on the sin- ner's part by the hearty consent of the will; in this case the christian goes on in a suitable exercise of dependence on the immutable promises of God, and hopes to receive salvation in full, and in due order, according to God's unchangeable purpose of grace. And standing on this ground he thankfully receives what ever grace, and in what ever degree God sees fit to bestow, believing that God does purpose to save his soul, and will bestow all necessary blessings according to his purpose w hich never had a beginning, and never can change or fall through- And every evidence of religion, such as holiness, repen- tance, hatred to sin, love to God and his people, and all his acts of obedience, flowing from those principles, he thankfully views not only as positive evidence by facts that he is in a state of grace, but also as blessings be- stowed according to the same great plan and purpose of grace which God has purposed in himself. When a christian thus goes upon the whole plan of the gospel, he not only honors God with his whole soul, but he cannot but enjoy the proper scriptural comforts of the gospel. Every cliristian goes upon this plan less or more ; and he is right or wrong, comfortable or uncomfortable, exactly in proportion as he does or does not proceed upon it. But let me ask my readers, how it is possible for any person to be such a christian as I have described unless he proceeds on the doctrine of election? Must not this doctrine be his very life and support? Could he enjoy any solid comfort without it? Could God either give or promise to give him any thing without an eternal, un- changeable purpoijc? And if the christiaji does not depend 158 upon that purpose which God has expressed in his pro- mises on what will he or can he depend? Certainly no- thing but works. If he depends on works has he a scriptu- ral dependence? Will he be comfortable? If he is com- fortable will it be a true gospel comfort ? Therefore I think you must see the great advantage, yea, the great necessity of being well established in the doctrine of election. I exhort you my friends to study this glorious doctrine accurately; give your minds to it se- riously; consider and feel it a most interesting subject; and if you find that it hurts your feelings and disturbs your minds, remember that it becomes you to give dili- gence to make your calling and election sure. It is your duty to yield your hearts to the gospel, to consider what that gospel is which encourages you to hope for salvation; whether it extends free grace to lost sinners; and whether the promises of salvation are established on the eternal truth and unchangeable faithfulness of God. When you have opportunities to hear the subject dis- cussed by your pastors, attend with seriousness and do not suffer your minds to be filled with prejudice either against the doctrine or against those who preach it faith- fully. It is indeed a great unhappiness in the churches that when this doctrine is explained or vindicated in the pulpit, too many of our hearers are disposed to be an- gry and to set their hearts in direct opposition to it; they will not hear; they seem as if they could not bear to hear the doctrine of free unmerited grace, or election maintained or established even by the word of God. They shut their ears against the sound; they shut their eyes against the light; they harden their hearts against the truth: and hence it is that works! works! works forever is the song, the topic of the heart, the ground of hope and the cause of fear and doubts! I never was acquainted with a trembling, doubting, de- sponding christian yet, but I found that he*"w^as a poor drudge, a slave to the la\y, a mere dependent on his duties, 159 feelings and frames. On the other hand, 1 never saw a christian who was uniform and steady in his comforts, but who evidently showed that he drank out of the fountain of God's unchangeable purpose of free grace. He had his dependence on Christ and felt a confidence becoming the gospel, that God's purpose tlirough grace according to the promises of the gospel, would be fulfilled; and con- sequently his hope of eternal salvation was strong. But you may wrestle and mourn, and fret month after month and year after year, you will never enjoy any comfortable degree of this hope until you make your election sure. You must not only acknowledge the doctrine, and afen admit your minister to preach it without frowns, sour looks, and a gainsaying heart, but you must make it the very ground of your salvation. This you must do, not by a cold speculative assent to the truth that God will be merciful to whom he will be merciful; but you must accept of the mercy which he freely offers to you, and account the whole from first to last, a gracious gift of God, given to you not for works of righicousness which you have done, but in consequence of your being predes- tinated, according to the purpose of Him vvho worketh all things after the counsel of his own will. You must count yourselves quickened together with Christ (united to Christ) when you*werc dead in sin, saved by faith that it might be by grace, and you the workmanship of God created in Christ Jesus unto good works which God hath before ordained that you should walk in them. Not that you are to conclude all this to be true as to you out ot Christ, which would be preposterous; or that true faifli consists in believing that Christ died for you in particu- lar, or that you will be saved let you do what you will; but I am speaking of a christian who has given up his whole soul to Christ by the full consent of the will, encou- raged to venture upon him by the free offers of grace in the gospel. Such a christian ought to know the grounds 160 of his hope; and those grounds ought always to be God's own unchangeable purpose of mercy. How can you attain to such exercises as these except you acknowledge the doctrine of election'? How can you attain to a lively uni- form exercise of faith in Christ, unless you have the divine purpose of God in view? Will it not tend to culti- vate faith and hope in your hearts if 3^ou were to have clear discoveries of the nature of free grace in the whole of your salvation, also to have clear views of the plan on which grace is bestowed upon a hell-deserving sinner, where and how that grace originated, through whom it is bestowed, and. what is the nature and unchangeable per- fection of the Giver? These are the very leading features of the gospel ; and who can study into these things with- out taking into view the very essence of the doctrine of election. Such is the interesting nature of this doctrine, that 'I feel it my duty to urge it upon every individual to make himself acquainted with it, and not only so but to make use of it in all christian exercises. If you have not an op- portunity to hear this subject handled in the pulpit as often as you would wish, yet you enjoy the happy privilege to read it in the bible. It is a grand mistake that election, as some would insinuate, is one of the secret things which belong unto God and not unto us; 'it is true we are not told the precise number or the individuals elected. But I have I think sufficiently proven that the scriptures abun- dantly prove the doctrine to be revealed to us. What an unhappiness it is (not to say shame) that when God has revealed such an important doctrine, which is the very foundation of the gospel, which is the only proper ground of the encouragement of a lost sinner and the hope and comfort of a christian, it should be kept hid in the bible and neither read with pleasure nor considered with accuracy. Many a poor christian goes halting to his grave; he seems to blunder into heaven unawares, after travelling 161 the whole way in darkness, not being able to trust his Sa- viour's word and promise. Well might our Lord address liim after he liad by a faithful hand rescued him from the billows of Jordan. -O thou of little faith, wherefore didst thou doubt?" What would be his answer? "I never could - believe that thou hadst an eternal design to save me, but -now I know it and glory to thy name." Christ might reply as he did to Thomas, " because thou hast seen mc •'thou hast believed, blessed are they who have not seen ■'and vet have believed." ^ May God of his boundless goodness direct us mtothe knowledge of his will, " for of Him and through Him and •'to Him are all things." To whom be glory for ever. Amen. 162 BOOK 111. The nature of the different laws of God. The Covenant of Works and the Covenant of Redemption. CHAPTER I. The nature of the moral laws of God. There are three kinds of laws which God has insti- tuted among mankind to direct them in their duty, and to establish their happiness, and to promote his own glory. All which he has established under various dispensations by his awful autliority as the moral Governor of the world: 1. Moral laws, 2. Positive laws, 3. Laws by way of cove- nant, contract, or agreement. 1. The moral laws of God are summarily compre- hended in the ten commandments. They are called mo- ral, not only because they are general rules to direct us in our manners and conduct, but because they are natu- rally right, and have their authority not merely from God as a Sovereign but also from their own natural propriety and holiness. God's moral laws are truly glorious in con- sequence of his divine authority enjoining them upon his creatures, because the sovereign authority of such a being, as God is, must give infinite dignity to the laws which he has given. This glory belongs equally to all the various laws which God has given to his creatures. Even the laws which were merely ceremonial and only intended to answer some particular purposes, and to continue only for 163 a time, diirinp^ certain circumstances had equal dignity m this respect with any others while they continued in force, but God in his infinite wisdom and goodness by his own awful sovereignty could alter, repeal, or disannul them when he pleased; and when disannulled they had no claim to reverence and respect, as existing laws of our Creator. But the moral laws of God are truly very different. They arc right in their own nature, and never can be repealed, or disannulled, even by the authority of God. At first view, perhaps, this may be thought blasphemy. And I acknow- ledge that many sensible divines and philosophers have thought otherwise. It seems a daring thought that the divine Being should be governed in his procedure by any thing but his own divine will. It seems to imply that there is something on which God must depend, and con- sequently must be his superior. But notwithstanding the apparent plausibility of those objections, I sincerely advise the advocates for God's absolute sovereignty over even the moral law, or moral principles, to beware lest they have a zeal for God, but not according to knowledge. While, through the good- ness of their hearts, they wish to think and speak for God's glory, they should beware lest through improper views of moral excellence, or what constitutes the real glory of God, they think and say things which must of necessity destroy all proper notions of God's moral cha- racter, and consequently strip his moral perfections of all their glory. It would be our duty to love God, if he had never commanded us to do it. And the excellence of that command is so far from depending on the will of God that the will of God is excellent, because it enjoins that on us which is in itself excellent. Had the will of God been otherwise we could not be under obligations to obey. If God had commanded me to kill my neighijour, or my child through malice, spite, or revenge; if his will was that I should deceive and lie, my duty would be to 164 disobey. For superiority in natural powers never can infer moral obligation, to do what is morally wrong- Hence you see that the glory of God consists in his mo- ral excellence, or in other words, in his conformity to the moral law. God himself is as firmly bound in duty (not obedience) to his creatures, as his creatures are bound in obedience (or duty) to him. What we call the principles of moral rectitude require that both God and his crea- tures, according- to their respective relations, state, or condition, should do that which is right. It would have been wrong had God given bad laws to his creatures ; but the laws of God are holy, just, and good, and conse- quently they are a glory to the Lawgiver. Had he given contrary laws it must have been to his dishonor; and his arbitrary will could never have justified his requisitions. But the glory of God consists in his will's being perfectly right, and his universal government being founded on the precise principles of equity. It is on these principles only that we can say that God is holy, that he is lovely, or that he is to be reverenced. I confess that God's spirituality, his infinity, his power, and his wisdom (as far as wisdom is a natural perfection) when considered as exercised according to the nicest principles of moral excellence, give an awfully grand idea of the unspeakable glory of God. But take away this latter idea, and what have you left? A Spirit every where, dreadful in power, full of subtilty, and always acting ar- bitrarily without any law, or rule of rectitude. We might fear him, it is true, but we never could love him, or have any complaisance in him ; and for this good reason, be- cause he would have nothing in him lovely; but every thing that is terrible. Let us admit for a moment that there is no such thing as what we call the reason and nature of things, or first principles of moral rectitude, or natural right and wrong. 165 Or in other words, let us say that right and wrong arc solely determined by the will of God; that whatever God wills is right, let that be what it may. On this hypothesisi these things will follow. 1. That God is a t} rant, and all his creatures are slaves. A tyrant is one who governs by laws founded on his own will, without being obliged to found those laws on rules of equity. A slave is one M'ho is obliged to obey those laws, let them be right or wrong. 2. It would be morally imi)ossii3le for God to have a^ will at all. If a being has no motives to influence his choice; or rather to induce him to choose, or if the argu- ments on both sides are in every respect equal, that being does not choose, because he cannot possibly have a choice; he cannot be swayed either to the one hand or to the other, for there is nothing to influence him; he conse- quently cannot possibly have a will, or at least his will cannot possibly act. In all moral cases, every motive must be an argument, showing something to be right or wrong ; and it is impossible for an argument to be without a foun- dation ; there must be some rule or data on which it must rest, and from which it can draw the influential conclu- sion. Now on the above hypothesis, where is the rule or data? There is none, for none will be granted. Therefore there can be no argument, and consequently no motive. The conclusion is inevitable, God cannot possibly have a will; or if you would rather his will must forever lie dor mant; for there can be nothing to draw it into action*. 3. The divine Being never could act at all. Every one knows, who knows any thing, that the will is the leading spring of action. Without it we can neither stir hand nor foot. Before God could be supposed to act, wc must sup- ]iose him to choose his line of conduct. But according to * Dr. Edwards has demonstrated beyond all contradiction that there i.:an be no such thinti; as a sclf-determinini^ power in the will. Edwards on Free Will. 166 the above demonstration this could not possibly be. Therefore by the above hypothesis, the glorious Creator and moral Governor of the universe is nothing but a great almighty Spirit, inert, absolutely motionless, and incapa- ble of choice, and yet the whole moral law depending on his will. But God is an infinite Spirit whose will is perfect, and whose works are glorious ; and of course the above hypo- thesis must fall to the ground. Again : What do we mean when we say that God cre- ated us in his own image or likeness? We only mean that he made us holy, and that our holiness is the very same as his. But what is our holiness? Nothing but a confor- mity to the moral law. The holiness of God consequently must be the very same thing, even a conformity to the moral law. Why does the christian glorify God for his holiness? Is it merely because God has a will, or because he chooses one thing to be right and another thing to be wrong? No, but because he conceives the will of God to be perfectly right. Why does he love the law? Is it merely because it is the will of God? No, but because it is holy, just, and good. Why does the christian love God? It is because he is holy. But whj^does he love holiness? Is it because God is holy. Nay verily, that is the reason he loves God J but he loves holiness because it is in itself right, and not wrong; and consequently it is lovely in its nature, and renders every thing lovely that is possessed of it; and because God is perfectly holy, he is perfectly lovely. The notion that God is above all law is in my humble opinion a vague undefined notion; and I hesitate not to pronounce it an unintelligible idea. It is true, and it will for- ever be a truth, that God is not dependent on any of his crea- tures; that he cannot be accountable to any; that he owes obedience to none. But that he is under no obligations by any rule or law whatever, gives me such an inglorious 167 idea of God, that I can by no means adopt it. 1 must have liberty on this subject to use common expressions, such as obligation, right, wrong, &c. I wish to speak with reverence, but we cannot communicate our ideas easily, without speaking- as men. When God created Adam, that moment he was under moral obligations to take care of him, to provide for him, and to govern him; and Adam became under obligation to love his Creator, to reverence and obey him; and when Adam sinned, God became under moral obligations to punish him for his crime; and so we may say in all the various circum- stances which attend all the creatures of God, that he is s>o unchangeably holy that he will do nothing wrong but every thing which is right and proper to be done. He must give them good laws and execute them faithfully. Now it is not difficult to see that if God had done other- wise it must have been wrong. I grant the idea of the glorious Sovereign of the universe doing wrong is indeed a mere supposition, but it is so only because of his infi- nite perfection ; and the glory of God is and forever will be, that he is and always acts in a perfect consistency with the principles of moral rectitude. He must conse- quently abide by a rule; and that rule must be a perfect one, and what we call a moral law; and it must be the identical rule which he gave to angels and to men, in or- der that they might wear his own image. It is the glory of an angel or a man to be conformed to the moral law, because then and only then he is conformed to God; and it is the supreme glory of God to be conformed to the self same rule in the true spirit of it; not merely because he chose to be so, but he chose to be so because it was right and because he could not be glorious any other way. Hence it is that the bible so often vindicates the divine conduct on these very principles. " Will not the Judge "of all the earth do right"? A God of truth and without "'iniquity; just and right is he. Be ye holy for I the Lord 168 ■'your God am holy. Are not my ways equal? Are not "your ways unequal? Which of you convinceth me of "sin? He is righteous in all his ways and holy in all his "works. Righteousness and judgment are the habitation "of his throne. What iniquity have your fathers found "in me that they have gone far from me? The Lord is "righteous in all the works which he doeth." Many such passages I could quote plainly showing that the bible -s^indicates the honour of God on the natural principles of morality; even on the very rules of morality which would vindicate any man acting in his sphere and in his degree like God. Hence it is evident that God wills and acts according to the spirit of the moral law; and that his glory is, that his natural perfections are employed or exercised in an infinitely exact conformity to this law. CHx\PTER H. The same subject continued. Let us again admit that God's own will is the primary rule of his own actions in his divine procedure. Then the following things are of course inevitable. 1. Every act of God would be neither right nor wrong, and consequently he would be entirely void of holiness. God could not be right because he would have no rule to justify his choice or his conduct in any thing whatso- ever. He would not be wrong for a similar reason: there would be no rule to condemn him let him do w^hat he would. An action cannot be either virtuous or vicious without a choice or unless it is voluntary. The will cannot be virtuous unless it chooses a good thing; neither can it be vicious unless it chooses a bad thing; but God could not choose a good thing or refuse a bad thin^; for by the supposition there could be no good or bad thing to choose 169 or refuse previous to the act of his will. It follows conse- quently that he must be eternally devoid of holiness. 2. There could be no justice in God. Justice consists in punibhing the wicked and rewarding the righteous as they deserve; but according to this supposition God could not punish or reward according to desert, for that would imply a rule of equity which is not granted in the sup- position. He might punish the righteous and reward the wicked if he pleased; he must proceed by arbitrary de- termination; and consequently there could be no justice in the case for want of a rule of equity; therefore he could not punish or reward exactly according to merit; for the supposition is that there is no rule but only the will of God. If he therefore determined according to desert it must be accident and not justice. God is consequently devoid of justice according to this supposition. 3. It would be impossible for God to be unchangeable. The supposition is that God has no rule but his own will. The will of God must change toward his creatures in many respects according to their circumstances and con- duct. The only proper notion of God's unchangcability is that he is ne^xr otherwise than he is; nor can possibly be otherwise in all his natural perfections; and that in the exercise of those perfections he uniformly and invariably wills and acts according to the strict rules of moral recti- tude and propriety as to himself and towards all his crea- tures in all their actions; neither is it morally possible for him to do otherwise. Hence it is that his laws, providences, threatenings, promises, judgments and mercies are invari- ably in a most perfect consistency ^\ ith that unchangea- ble rule however various they may be in themselves, according to the various circumstances of his creatures. Now only admit the above supposition, and say that the will of God is the primar}" and only rule of the actions of the Deitv; then the bible will prove that God has changed Y 170 and will change thousands and thousands of times in his conduct towards his creatures and even in his mind and will towards them. For instance: when God blessed Adam and placed him in the garden of Eden, he had one will ; when he cast him out of the garden he had another ; when he instituted the covenant of works as the only way to life, and now when he forbids it and enjoins the covenant of grace, a change has taken place in the will of God, and consequently in his dispensations. I could mention the choosing and re- jecting the Jews, the seventh and the first day of the week for the sabbath, circumcision, the passover and baptism and the Lord's supper, and many other important changes which took place in the mind and procedure of the divine Being. In vain would it be said that all these changes take place in consequence of his eternal purpose; I would rea- dily grant this but it would only make the matter worse; for it would show that God from eternity purposed to be changeable, and that he is changeable by an unchange- able purpose. There is a palpable difference betwixt God's blessing and condemning Adam with a will which is the sole rule of the divine conduct, and his doing so with a will which invariably by a moral necessity acts according to what the rule of equity requires to be done to a crea- ture according to his different deserts. In the last case the mind of God was exactly the same when he blessed as when he condemned Adam, he was equally just in both, and did not vary in the least degree from what he ever was and ever will be. The motives of action were founded on the very same principles; and although he conducted dif- ferently towards his creature, it was because the invaria- ble rule required it in order to do right; but the divine ihind suffered not the least alteration. In both cases he did exactly what equity and justice required according to the standing rule of equity and justice, from which he 171 never will nor ever did swerve in the least iota. But on the other hand when we admit the will of God as the only determiner of the event, 1 ask why did he change his mind? You cannot say because it was right, for by the supposition it could not be right until the will of God made it so; consequently the whole of the change de- pended on nothing but his own will. When he did change, where was his unchangeability? Do you say again he de- termined from eternity to change? I ask by what rule he designed to change? not a rule of equity for that is forbid- den by the supposition; the rule must be that hedetermined to alter to what he pleased. Where then is his unchange- ability? If, therefore, God has nothing to determine by but his own will he is one thing to day and another to morrow, and cannot possibly be possessed of infinite un- changeability. 4. If the \\ ill of God is the standard of right and wrong then it would be no infringement on the divine character to be unfaithful to his word and promise, and the believer could have no solid ground for hope and confidence. On this supposition truth and falsehood would have an equal claim to propriety if the divine suffrage could only be obtained. If it was the will of God to speak the truth to day the truth must be spoken, because it would be wrong to speak falsely. But if to-morrow it should be the will of God to speak falsely it would be wrong for him to speak the truth, for his will would justify only a falsehood. While ever he chose to keep his promises it would be right for him to do so, but if he chose to break them it must be wrong for him to keep them; for it would contradict his will which is the only given rule of equity. Consequently were he to deceive and disappoint the hopes of all his people it could not be wrong, for his \\\\\ would justify him in every thing. There could be no obligation in his word or promise, for he could change it when he pleased. He could say one thing and do another, and al 172 would be justified by his will. But there can be no pro- mise without an obligation; and there can be no obliga- tion on one who can and will do as he pleases in spite of all law. No one could trust to his word; and consequently he could never be considered as bound by his promise. Of course his people could have no hope, at least no solid ground of hope, and if they built their hope on God's word, if he should disappoint them they would no doubt suifer loss, but it would be no harm in God to do so; for his will would always justify him in whatever he would do. Con- sequently the holy bible must be a thing of nought; no dependence could possibly be put on it. You cannot say that God must be true, for that supposes an obligation, which is Hot admitted by the above supposition. If the will of God is the only rule he will be just as holy and as glorious in speaking a falsehood as the truth, in breaking his promise as in keeping it. It must be a truth on this hypothesis, therefore, that unfaithfulness can be nothing against the glory of God. And the true result of the whole on the above statement is that God has no glory ; he has nothing but a will, and that can have no motive of moral action without a moral law to influence it; but this is denied, and consequently there cannot possibly be any moral excellence in the Deity. But blessed be God that the bible gives us a very dif- ferent character of our adorable Creator: "Justice and "judgment are the habitation of his throne; mercy and " truth go before his face.-' His moral laws are excellent in their nature, always requiring that which is right and forbidding that which is wrong. The nature of those laws is such that they cannot be altered and never can have an end, while there is a moral agent to be governed. How extensive, how great, and how glorious must the moral law be in the true spirit of it. It has the highest possible claim to our obedience, not only from its own moral excellence but also from the awful authority of 173 God our Creator. It must be dreadful to transgress those laws. The sinner must be awfully guilty and justly ex- posed to divine vengeance. His lieart must be vvrojig, wretched and unholy; and when once broken how im- possible it is for the sinner to satisfy the demands of jus- tice. How vain are the self-righteous hopes of sinners. Every soul must be forever undone who will not fly to the Lord Jesus Christ for redemption; and happy is it lor us that we enjoy the gospel, which only can give us well grounded hopes of eternal happiness through the blood of atonement and the sanctif} ing grace of God. The moral law is enstamped on the heart; the consci- ence accuses or excuses according to the conduct of the subject of God's moral government. This law was given to Moses on mount Sinai; and it is established bv the gospel, and is the unerring rule of life, according to which the hearts and lives of believers are sanctified and brought by divine grace to bear the image of God, and to live so- berly, righteously and godly in this present world. This law convinces of sin and shows us the need we have of a Saviour. This law condemns the unbeliever and justifies according to the gospel all those who by faith are united to Jesus Christ, who for his people has satisfied the law and made it honorable. Thanks be to God for the unspeakable gift of his Son, CHAPTER HI. The nature of the positive laws of God. I MI c H T observe that all the laws which God has given to his creatures, except the moral law, are positive laws. I will first enumerate some of those laws and then ex- plain the nature of them. ] . In this enumeration I will only mention a few of the 174 most particular laws of this nature. That memorable law forbiddi.ig Adam to eat of the tree m the midst of the garden was of this kind. The seventh and afterwards the first day of the week to be kept holy to the Lord, the ritual of the Jewish worship and the ordinances of the christian church, viz. circumcision, the passover, the va- rious institutions of the temple, clean and unclean beasts, water in baptism, bread and wine in the Lord's supper, &c. were all positive laws. These will be sufficient to give the reader a general view of this subject. I proceed, 2. To explain the nature of those laws. And we ob- serve the following things. 1. They must always be consistent with and never con- tradict the moral law. God could not consistent with his moral character have commanded Adam to insure Eve his wife as a condition of the covenant of works ; but to refrain from that tree or any other tree, no doubt, in the garden was a proper test; it being no way repugnant to morality. To offer bullocks or lambs for sacrifice was not morally wrong; but for a man to offer his firstborn was what God hated, because it was a cruel violation of the moral law. Although God did tempt Abraham, as a grand trial of his faith, to offer his son Isaac, yet he carefully prevented him from doing any thing immoral. It never could have been right either for God to give that com- mand or for Abraham to obey it as a test of obedience; but as a test of faith it was perfectly consistent with the moral law, and God could give and Abraham could pro- ceed in his obedience to the command as far as God intended him to go. God had given Isaac by promise, and had given his promise to Abraham that in Isaac his seed should be called, and all the nations of the earth should be blessed in him. Here was a firm foundation for faith; and the com- mand was a proper trial of Abraham's trust in the pro- mise. God did not intend the death of the child but still 175 to fulfil his promise; and Abraham relying on the pro- mise knew that he could do nothing that would l^e a dis- advantage either to himself, to Isaac or to the world, so that his laith was indeed tried but not his obedience; there was no disadvantage or injury either intended by God or expected bv Abraham, but the very contrary insured by promise. Therefore the moral law was not broken by either party. Give me as firm a promise rati- fied and sealed, and as much faith as Abraham had, and I will not and could not hesitate to do what he did; but if mv faith would fail then obedience would be tried. I think Paul (Heb. 11. 17, 18, 19. Rom. 4.) and James (chap. 2. 21, 22.) had exactly this view of the matter. I have been a little particular on this positive command to Abraham, because it is the only one in all the bible as far as I recollect which looks like immorality. 2. Positive commands can be disannulled and of course have been and will be always disannulled whenever the end is answered for which they have been given. There is a time coming when even the gospel will cease to be preached. , , 3. We are always entirely dependent on the divine will' for positive commands. There are thousands of oc- currences not verbally revealed in the ten commandments or even in the bible at large, which we easily discover from moral principles laid down in the word or implanted in the heart to be right or wrong. But not one positive precept can be known, neither is it a law until it is re- vealed, and then no longer than till it is disannulled by the same authority by which it was enacted. 4. Positive laws must not only be consistent with and not contrarv to the moral law, but they must always have the fulfdinc'nt of the moral law in view as their ultimate end. The design of the prohibition not to eat of the for- bidden fruit evidently was to establish Adam and his posterity in a perfect state of holiness and happiness Or to 176 punish them for disobedience. Both the seventh and first day of the week were appointed to sanctify the sabbath and to call the Jews to remember their deliverance out of Egypt, and us to remember our blessed Redeemer with holy gratitude and love. Thus you may see that all the positive laws of God do directly or indirectly tend to ho- liness, to answer the views and designs which God has in carrying on his grand plan of moral government. 5. And lastly. A positive command or appointment ap- pears to be the only proper test or condition of a covenant. This leads me in the third place to consider the nature of the covenants which God has been pleased to enter into in conducting the great affairs of his kingdom. CHAPTER IV. The Covenant of Works. God in his infinite condescension and goodness was pleased to enter into covenant with Adam our first parent, as a representative of all his posterity. The history which Moses gives of the whole matter is indeed very short; and he speaks of this important transaction under the idea of a command or prohibition. But the command being a po- sitive and not a moral command, makes it put on the ap- pearance of a covenant. I'he whole attention of Adam, Eve, the serpent, and even God himself being directed to that single article, and that not a matter of any moment otherwise than as a condition, seems necessarily to give us the idea of a covenant. Such a prohibition would cer- tainly have been beneath the dignity of the infinitely wist Creator and Governor of the world, but as a condition of a covenant. In Hosea 6. 7. it is expressly said " but they "like Adam, have transgressed my covenant;" the He- brew word is Adam and ought to be so read. But the 177 apostle Paul puts the matter beyond all doubt, in the 5th chapter to the Romans, and in the 1 5th to the Corinthians, first epistle, where he runs a parallel betwixt Adam and Christ, both as public persons, representincj their re- spective seed, all whom Adam represented living in him, and all whom Christ represented living in him, as their head and representative, which could not possibly be a truth, but only by covenant. It is consequently evident that God did make a cove- nant with Adam ; and that in that covenant he represented all his posterity. According to the nature of all covenants the engage- ments must be mutual and voluntary. It belonged to God, as infinitely superior to Adam, to propose the terms, and it behooved Adam to submit to infinite wisdom and goedness, by his consent to the covenant ; consider- ing himself a dependent creature on God his Creator. The covenant was actually made and confirmed as we have shown above; and consequentl}- the parties were agreed, and both became under solemn engagements to each other. Moses says that the engagement on Adam's part \\"a5 a mere negative, even not to eat of the tree of life, even the tree of the knowledge of good and evil, which stood in the midst of the garden. PLasicr terms could never have been proposed. It shows most amazing goodness in God in fixing the terms so, that to appearance, it almost made the eternal happiness of the human race a moral cer- tainty; and probably the time of prol3ation was very short. No doubt Adam solaced himself with the happy prospect of a complete establishment in liappincss and glory. The less the difficulty of performing the condi- tions, the greater the sin of breaking them; the more in- excusable and guilty must Adam be; and consequently the more dreadful would be the curse (if God in case of disobedience. Z 178 Moses says nothing of the engagements on God's part only the penalty to be inflicted in case of disobedience. However the nature of the case shows plainly that there must be a promise of life, either expressed or implied. Also we must suppose that it must be of such a nature as to render Adam's circumstances better than they would otherwise be; otherwise the covenant would only have been a snare and no instance of divine goodness. I am inclined to think that God on his part engaged to keep Adam in a perfect state of holiness, enabling him by his grace to continue in perfect obedience to the mo- ral law, and consequently to maintain him in a state of complete happiness in the enjoyment of God as his happy portion, while Adam kept from eating of that tree; and in case he would continue in his obedience to that only prohibition, for such a time, at the expiration of that term of time, he would relieve him from that pror hibition also; and the covenant should be established with him and his posterity, insuring the blessings of holi- ness and happiness for ever. I beg my reader's serious attention to the following reasons. 1. It cannot be proven that perfect obedience to the moral law was a condition of the covenant of works. I grant it was absolutely necessary for Adam to be holy, and for him to continue perfectly so; and therefore he must have kept the moral law perfectly; and perfect obedience is as necessary to his happiness yet, even in heaven, as it was in the garden of Eden; but all this does not prove that it v/as a condition of the covenant of works; neither does it demonstrate any necessity for it to be so. He could, in a perfect consistency with mo- rality and free agency, have been preserved in a state of perfect rectitude, by divine grace, according to covenant engagements without meriting any thing by it, or with- out its being a condition of his confirmation. This very thing might, if God savv' fit. be one of the precious bless- 179 ings which God engaged to give liini in this very cove- nant, upon the easy condition of not eating of the forbid- den fruit. If God saw fit thus to covenant with Adam there could be no impropriety in it, and it would have been an inestimable favour to Adam. 2. I can see no propriety in making both the moral law and the forbidden fruit a condition; and if it had been so it would certainly have made the terms of life much harder than it would otherwise have been, had the moral law or the forbidden fruit been instituted alone. How could we vindicate the goodness of God in appointing a super* numerary restriction in addition to the moral law, when the law of itself would have been completely sufficient? In such a case as this, a case of such infinite importance to Adam and his posterity, I cannot think it possible that God would enter into a covenant with him, by enlarging the rules of his duty beyond the limits of the moral law, to make it more difficult for Adam to stand than it would have been had the moral law been the sole condition. And why should we have such thoughts of God when the bible tells us no such thing. 3. The forbidden fruit might be a test of Adam's obe- dience to God in this one particular point of obedience; but it could be no test of his obedience to the moral law if he had to keep the moral law likewise as a condition. We are driven to our shifts here to find the use of the forbidden fruit; but we can find none. Moses makes it the only condition; and when we introduce tlie moral law also, we can find no other use for the forbidden fruit than as a mere test of Adam's obedience to the moral law. But we have not considered the absurdity of mak- ing obedience to one part of a condition, a test of obe- dience to another. Although Adam could not break this precept without disobedience to God, which would be an indirect breach of the moral law; yet he could break the moral law without eating the forbidden fruit, if the 180 liioral law was a condition; so that in this case it could not be a test of his obedience to the moral la\Y. But if God was pleased to engage to keep Adam in a state of purity, while he kept from eating the forbidden fruit, then the forbidden fruit or his obedience to this one pro- hibition would be a sure and positive test of his confor- mity to the moral law ; for while Adam kept the one, God was engaged by promise to keep him in the other. 4. If the keeping of the moral law was the condition of the covenant of works, Moses was certainly very defi- cient as a historian in not mentioning the most important article of that condition, and barely mentioning a circum- stance which was of far less importance in the covenant than perfect obedience to the moral law would be. 5. Why did God seem to scruple Adam's word when he told him that he knew he was naked. " Who told " thee (says he) that thou art naked?" as if it was an im- possible case to be naked without he had eaten of that tree: '' Hast thou eaten of the tree whereof I commanded thee " that thou shouldst not eat?" This plainly implied that by breaking that positive command \vas the only possi- ble way in which Adam could be stripped of righteous- ness or the favour and protection of God. It is evident that if Adam had been found innocent of eating of that tree, no other accusation could have been brought against him; and consequently that was the only condi- tion of the covenant; and that was the only way Adam could have broken it. 6. I scruple very much whether it was possible for perfect obedience to the moral law to be a condition of that covenant; and certainly I would scruple the pro- priety of it very much. That covenant was of such a mature that Adam was to stand, not only for himself but also for his posterity. Very probably he was to stand but a short time until he would be confirmed. The condition Was of course only to be kept until the appointed time. 181 and his posterity not bound to keep it at all ; for Adam, who represented them, was accordinj^ to the tenor of the eovenant to keep it for them. Now who does not see the impropriety of the moral law being tlie condition of that covenant'? The moral law is eternally binding-, and Adam never could be released from it. Also his posterity arc every one as firmly bound to keep it as ever Adam was ; and how then could he keep it for them. But if we admit the account that Moses gives of it to be correct, every difficulty vanishes in a moment. Adam could be released from the condition whenever God saw fit, and his posterity properly represented, and all confirmed in a state of per- fect holiness and happiness forever, in consequence of God's engagement on his part of the covenant. 7. In all this I do not mean that the moral law has nothing to do in the matter. Nay, so far from this that it would be impossible for any being to be happy without it. None could enjoy happiness without good rules. But the whole business lies here: perfect happiness consists in perfect rectitude ; and in order that Adam and his pos- terity might be happy they must be holy. But the ques- tion is, how were they to be holy ? God created Adam holy at first, but that Avas not enough for futurity; he must also continue so or fall into misery. God must either guarantee his holiness or he must do it himself. It would be nothing but what would be expected, if God had left him to act for himself; but then he could never have been established. But if God was pleased to condescend to magnify the riches of his grace, he could in his infinite goodness and wisdom enter into a covenant with Adam, to establish him in his rectitude and happi- ness. The bible says he did so. But Adam was created a free agent, and must gi\c his consent. It was necessary therefore that the covenant constituted to guarantee to Adam his eternal happiness should have such condition or conditions, as would demonstrate his voluntary choice 182 ill the matter as a free moral agent. This could not be the moral law; for he was under obligations before to keep that, and never could be absolved from that obligation; and his consenting to it could be no testimony of his agreement to the covenant; neither could the condition ever be dissolved; and consequently the term of ihe covenant must be lost for ever. Adam would have en- joyed no advantage; but with the addition of the ]:)rohi- bition of the forbidden fruit, he must have suffered a dis- advantage from the enlargement of his duty, which couid be nothing but a snare laid for his fall. Consequently there could be no grace or goodness in the covenant of works; fur Adam could have done better without it. But if God was pleased to preserve him in a state of holiness, he could engage by*covenant to do it without infringing on Adam's moral agency, provided he would voluntarily agree to the covenant; but this was absolutely necessary before it could be made; for the consent of both parties is necessary to a covenant. But inasmuch as Adam was already bound by the moi*al law to obedience, it would not be a proper condition on which to constitute a covenant, and especially such a covenant as we are now speaking of; which guaranteed to Adam a perfect confor- mity to that law. The condition must be some indifferent thing which would not be in itself either lawful or unlaw- ful; the tree in the midst of the garden would do as well as any thing else; and Moses says that was the very thing. Now while Adam refrained from that tree he had nothing else to fear. Had he broken any precept of the moral law before he eat of the forbidden fruit he certainly would have died. For the covenant could not nullify any thing in the moral law. It woyld not have been right either for^ God or Adam to make a covenant that would operate against the standing rule of equity, in any thing whatso- ever. But the stipulation was that he should be preserved in a state of perfect rectitude while he continCied obedient 183 to the prohibition; therefore it* was morally impossible for him to break the moral law, unless he eat the forbid- den fruit. Thus by the covenant perfect obedience to the moral law was secured by the grace of God. But, alas ! when Adam cat the forbidden fruit the covenant was broken, and the criminal laid under the curse; he be- came naked, not stri])pcd of clotiiing for he had never worn any; but exposed to the penalty of the covenant which was death, and was also destitute of protection by the grace of God, having forfeited his right by breaking the covenant. In which unhappy case he l)ecame alienated in his heart; being filled with terror he hated God as the worst of enemies; fled from his presence, and evidently felt the awful consequences of sin; expecting, no doubt, every moment to experience the horrors of death from the vindictive hand of his Creator. The moral law, as it were, returned on the poor unhappy culprit in its full power; and Adam was condemned not only for breaking covenant with God, but also for every transgression in thought, word and deed which he committed against the divine dignity and authority of the law. So that although this law was not, and I think could not be, a condition of *the covenant, yet it is so far from having nothing to do in the matter that it remained in full force, both before and after the fall, and does to this day and will to all eternity, not as a condition of a covenant, but as a rule of life ; and so it is, even under the gospel dispensation, with its full penalty: " Cursed is every one that con- " tinueth not in all things, See." But the believer is re- deemed; not from his duty or the law, as a rule of his duty, but from the curse in consequence of his fai- lure. And Jesus Christ is, on the same principles, eiir gaged by covenant to bring the believer to a perfect conformity to the moral law, having paid the penalty due to the justice of God. 184 CHAPTER V. The Covenant of Works farther considered. Adam fell; and all his posterity in him their repre- sentative. There is no dispute here. But the question is how did he fall? In answer to this question I will hon- estly give my opinion.. 1. As to what Moses says, who is the oldest historian in the world. We find that his account of this matter is as follows: Gen. 2. 8, 9. " That God planted a garden '' eastward in Eden and there he put the man whom he " had formed." Adam was not made in the garden, but afterwards placed in it. " And out of the ground made " the Lord God to grow every tree that is pleasant to the " sight and good for food. The tree of life also in the " midst of the garden, even the tree of knowledge of " good and evil, &c." This is a very beautiful descrip- tion of the garden. A certain tree in it is noted by its situation being in the midst of the garden, so located ac- cording to the beautiful arrangement, no doubt, of those trees as to bQ conspicuous, occupying the middle sta- tion; and no doubt was a remarkable tree, good for food, and pleasant to the eye, (chap. 3. 6.) This tree was called the tree of life, and also the tree of knowledge of good and evil. " The Lord God (verses 15, 16, 17.) took the man and " put him into the garden of Eden to dress it and to keep *' it. And the Lord God commanded the man, saying, *' Of every tree of the garden thou mayest freely eat, but *' of the tree of the knowledge of good and evil thou *' shalt not eat of it, for in the day that thou eatest there- " of thou shalt surely d^." Hosea expressly calls Adam's 185 breaking this command, breaking God's covenant. St. Paul evidently points out Adam here as a covenant head representing all his posterity, as 1 have already shown. Moses here very particularly and concisely relates the condition of the covenant, consisting in a positive com- mand or prohibition. We would try in vain to show that there was any thing naturally evil, poisonous or mortal in this tree. 1 he lo- cal situation of it precluded all danger of mistake as to the identical tree forbidden. The two names given to it are very significant ; evidently showing it to be the arti- cle pitched upon by divine sovereignty, and the tree cha- racterized, only in consequence of the prohibition, as the terms of the covenant on Adam's part. It was also called the tree of life, because according to the covenant engagement it was an infallible test of life to Adam, as long as he refrained from eating of the fruit of it; which undeniably proves that it was the only con- dition of the covenant;' for if any other thing was a con- dition either in whole or in part, he might have died by that other thing, without eating of this tree; and conse- quently it could not be a tree of life or a test of life. Adam could have worshipped Eve; he could have wor- shipped the Sun or anything else; he could have cursed, profaned the name of God; he could have worked on the sabbath day; in short he could have broken any pre- cept of the moral law, as far as his circumstances would admit, if the moral law was a condition; and had he done so he must have died; and had he died for a breach of any part of the moral law, he must have died without eating the forbidden fruit; then this tree could not be a tree or test of life to Adam, and Moses named it wrong. Not only so but the name of this tree shows that Adam could not break the moral law; not that he was naturally unable to do it, but that the covenant on God's part insured life to Adam, which he could not do without 2 A 186 msuiing holiness to him; for God cannot do impossibih- ties, neither will he, or, morally speaking, can he do any thing wrong. If God did insure life to Adam on the condition of his not eating the forbidden fruit, which he certainly did, then he either insured holiness or he must have insured life if Adam refrained from that tree, let him be holy or not, which would have been a very absurd thing- God never could insure life without holiness; but he did insure life on condition that Adam would not eat of the forbidden fruit, which was not a precept of the moral law, therefore he insured his conformity to the moral law; the tree in the midst of the garden was a test of that life, while ever it was untouched, and was of course properly called the tree of life; of which more by and by. Jesus Christ is three times in the book of Revelation called the tree of life, in a direct allusion to this very tree. Rev. 2. 7. " To him that overcometh will I give to eat of " the tree of life which is in the midst of the paradise of *' God." Here is an evident allusion to Eden, the para- dise of God ; to the tree in the midst of it, the privilege to eat of it, provided the terms were complied with. What a striking allusion is here to this peculiar circum- stance, (viz.) if Adam had refrained from that tree until the time specified in the covenant was fulfilled, then the prohibition would have expired, and he would have had a right to cat of that tree; and his having a right to eat of that tree would unquestionably have been an inestimable blessing; for in that case it would have been a test of his having done what the covenant had required of him, and consequently a test of his establishment in holiness and happiness for ever. So here the gospel offers us Christ, with all his benefits insured, on the footing of the cove- nant of grace; the terms are to believe on him. If we will not comply with the terms we are not interested in the covenant, and have no right to the tree of life, to the rest, the surety in the covenant of grace; but.if we over- 187 come all dithcuitics, pcrsccuiion, distress, sell-righteous- ncss, pride and enmity against the gospel, and yield our- selves to Jesus as our only righteousness and strength, then we shall enjoy a privilege superior to what Adam forfeited: even to eat of the tree of life whieh is in the midst of the paradise of God; to enjoy Christ as the pledge and surety of all the blessings of the covenant, well ordered in all things and sure; he having made atonement for the breach of the covenant of w orks, and insured eternal life to every believer. In Rev. 22. 2. we have another instance of Christ's being called the tree of life, alluding to this same tree. " In the midst of the street of it and on either side of the *' river was there the tree of life which bare twelve man- *' ner of fruits, yielding her fruit every month, and the " leaves of the tree were for the healing of the nations." Here is certainly an allusion to the garden of Eden and to the tree of life in the midst of it. Historians and com- mentators have had many conjectures as to where the garden of Eden stood. But to compare this text with the account which Moses gives, I think will give us some correct ideas on the subject. The fig tree is evidently the tree alluded to in this text. The fig trees in the eastern countries grow very large; it is said that fifty horsemen can shelter under one of them; the leaf is very large, and both the branches and leaves set in good order, well calculated for beaut}', and to shelter from sun and rain. The leaves of this tree, for the healing of the nations, beautifully represent to us the kind protection of Christ from afflictions, distress and temptations, and particularly the validity of his atone- ment to screen us from the wrath of God, and to heal the breach of the first covenant, and to entitle us to the precious fruit of that tree, the gifts of the divine Spirit completely to heal our spiritual maladies, and restore the moral image of God to our souls. Tiie v\fird twelve is :i 188 certain, for an unlimited number, meaning a sufficiency for the whole church, which used to consist of twelve tribes, and now built upon the twelve apostles. This tree yielding its fruit every month means the full and con- stant supplies of grace which believers receive from Christ, in all times and seasons from one end of the year to the other. One kind of the fig tree is ever green, es- pecially in those warm climates; and it has fruit on it always green and ripe, without any order, except that one month matures the fruit. Now from this text I con- clude that the forbidden tree was a fig tree; and I flatter myself that it is not a vague conclusion. Christ is evi- dently spoken of in this text as the tree of life standing in the midst of the garden, or paradise; and he is also evidently described as a fig tree. Adam's sewing fig leaves together to cover himself with, is a corroborating circumstance; and no doubt he took those leaves off" that very tree, hoping that the leaves of the same tree, the fruit of which had brought the curse upon him would shelter him from that curse. But, alas ! he had forfeited his right to that tree as a tree of life; and without shed- ding of blood there was no remission. But the leaf of the blessed fig tree that stands in the midst of the paradise of God will certainly screen us from wrath. But as to where the tree of life stood I must remark, however out of place it may be, that the first part of the text now under consideration, is in my opinion very un- happily translated: " In the midst of the street of it, and " on either side of the river was the tree of life." I have seen streets in towns and cities, and I have seen islands in rivers; but no person ever saw a street in the middle of a river. I have seen a tree on one side of a river, and ano- ther tree on the other side, and I have seen a third tree on an island in the middle at the same time ; but no per- son ever saw one tree standing in the three places at once ; the truth is there is no idea can possibly be four\4 189 in the sentence. But the Greek is not difficult. Ev fxi which signify a fall, or to fall from a good to a bad state; which Moses expressly says was by eating the for- bidden fruit. He also says that the law entered that the offence might abound, plainly intimating that the moral law had no part in the transaction, until the offence was given or the covenant broken; and then every transgres- sion was individually, not by imputation from Adam, an accumulation of the guilt both of himself and all his posterity. Having explained the nature of the covenant of works and pointed out the proper condition of it, we proceed to answer the question, How did Adam fall? I answer, sim- ply by eating the forbidden fruit. Gen. 3. 6, 17. But let us inquire more particularly into this very important transaction. The scripture says that God made Adam after his own image; which image was not only his natural but also his moral image; but when we speak of God's making Adam in his moral image, we must not mean that God by an act of his creating power infused holiness into Adam; but after he made him he immediately conducted so to- wards him as to cause, by a moral necessity, Adam to be holy. It is an old theological maxim that God created Adam holy; but that maxim never was true but on the above explanation. The want of proper conceptions on this very point causes us to have confused and contradictory no- 2B 194 tions about God's being the author of sin, Adam's fall, the conve3^ance of original depravity, regeneration, Sec. And I am persuaded that if we had correct views of this one thing, the bible would make the rest comparatively easy. Here again I beg leave to use the' words cannot^ impossible, fee. applied to God. And I know that thou- sands in the world would think it blasphemy to say that God cannot do any thing and every thing, right or wrong, possible or impossible; which, by the by, is a low, groveling and a very absurd notion of the Deity. But to proceed. God could not make Adam or any intelligent creature either holy or unholy. It would be naturally impossible for God to make any thing holy; because holiness cannot be created or even caused to be, by an exertion of natu- ral power or strength; and for the same reason he could not create any thing unholy, with this additional reason, it would be wrong for him to create a sinner if. he could do it. If God created Adam holy, there could be no moral excellence in that holiness; for Adam could not have any act or choice in it. And of course it could be nothing but a mere natural capacity, and neither virtuous nor vicious. That I may make this plain, even to common capaci- ties, I will observe that there can be no holiness or un- holiness in any being whatever, except he has it by his own choice. God could by his power and did create Adam's body; and he also by an act of the same power breathed life into him; and he became a living soul. But there was more than all this to do before he became a holy soul. Adam as he came out of the hand of God was possessed of natural powers, and no doubt in a very high degree. He had all necessary powers of body and the necessary faculties of mind; but all this was not holiness, neither was it wickedness. This soul must act, and it must act freely too, before he could he ekher holy or 195 wicked. This act must not be done for him, nor yet by accident by him; but it must be his own free choice. Holiness is the disposition of the heart towards that which is morally good or right; unholiness is a contrary disposi- tion. No' being can be holy without this disposition; and no action can be a holy action without it. This disposi- tion is the same as the will or choice. God can and does give the natural capacity in the soul to choose; but it is naturally impossible for even God himself to give the choice any other way than through the understanding by motives; because the choice must be free; and as holiness is in the choice, therefore God could not give it by crea- tion; nor yet by infusion or any other way than by argu- ments addressed to Adam's understanding. Hence it is evident that in strict propriety it is not true that God created Adam holy; for it was in the nature of things im- possible to be done. But I acknowledge that Moses says, "God created man in his own image;" and that Solomon says, "God created man upright;" but these scriptures do not mean natural impossibilities. Also it is proper for us to say even that God made Adam holy; for it must be granted we have scripture warrant for the ex- pression; but we should take care" not to mean impossi- bilities when we say so. The true state of the case was this, God created Adam with every power and capacity, both of soul and body, to act as a rational creature; and did not leave him without any knowledge of his duty, but addressed his understanding with a suitable re^'elation of himself and of his will immediately; by which Adam's choice was by proper motives immediately determined and fixed on the proper object; and Adam consequently became holy. Thus God enstamped his moral image upon him. This is what the bible means, and this is what we ought to mean when we say God made Adam holy. 196 • CHAPTER VII. Adaiii's Fall. We have seen that in order to holiness the will must be influenced to choose and delight in proper objects, by motives addressed through the medium of the understand- ing. Holiness depends on motives. The motives calculated to produce true holiness must always be truth or true doctrine. False doctrine always leads to sin, because it gives a wrong bias or inclination to the mind; true doc- trine always produces holiness; but you must remember that this is only true when our sentiments reach our hearts; for then, and then only, our doctrine or sentiments affect our determination or choice. We never will be perfect in holiness while we are but partially right in our views and ideas. We can only be perfect in holiness when we come to know, even as we are known, and to see Jesus as he is. But while we only see through a glass darkly, our holi- ness will be shaded with imperfection. 2 Cor. 4. 4. and 3. 18. Every good philosopher must see that holiness could not be maintained in the soul, but only by the same mo- tives by which it was first begotten there; kept in view to influence the mind, and keep it still inclined to the proper object; for the mind will invariably act according to mo- tives in view. Hence these three things are evident. 1. That no crea- ture, let him be ever so perfect, can possibly be of himself unchangeably holy; for his holiness must for ever depend on his motives of action, brought home to the heart, which might, for ought wc know, be interrupted by a thousand incidents which we can have no conceptions of. I think this is abundantly demonstrated by the trial .of the fallen 197 angels; and of Adam who certainly had every opportunity a creature could expect or desire. 2. That it is by covenant engagements that the happi- ness of any creature can be established, even in heaven; so that it is Ijy promise the christian stands, and will, and can stiuid for ever. The elect angels, no doubt, are on the same footing, by some kind of a covenant by which they are established in glorv. 3. It must be an unspeakable happiness for a creature, and infinite goodness in God, to enter into a special cove- nant, so that God the great Creator should engage in his unchangeable faithfulness to maintain and establish his dependent creature in holiness and happiness for ever. But God must not infringe upon the freedom of the will of his creature, whom he has made a free agent; he must have a signature of his hearty consent to such honourable propo- sals. What could exceed the beauty or the goodness in the test appointed to Adam. " Thou shalt not eat of the " tree in the midst of the garden." Only do this and I am your God and portion for ever. Now my reader asks me the third time: How did Adam fall? I have been preparing all this time to answer this question to your satisfaction; and now 1 hope I am fully able to do it. Satan the grand enemy of God, full of subtlety and art, entering into the serpent, took the advantage of Eve when she was alone, and tempted her to eat of the forbidden tree. !He knew it was in vain to tempt her in any thing else; neither was he permitted to do it; because in every thing else she was secured by the covenant as I have already shown: but here the way was open, for in this Adam was left to himself. He brings on the attack with great art and address. He introduces a familiar chat on a darling sub- ject. Nothing could possibly have been more entertaining to our first parents than the covenant of works, which was such an astonishing display of divine goodness. He pre 198 tends to inquire as if he wished to know the particulars .- Eve eagerly replies, expatiates on the subject, tells him the spot where the tree stood, and adds a clause to the prohibition, which she perhaps interpolated from Adam's charges to her. *' Neither shall ye touch it lest ye die." Satan having got such easy access, improves his oppor- tunity, puts on the appearance of a solicitous friend wish- ing to advance her happiness, and turns expositor on the spot. As if Eve was entirely mistaken in the sense of the passage, he says " ye shall not die, surely, for God doth "know that in the day ye eat thereof, then your eyes shall " be opened." Here is, indeed, false doctrine, a pointed lie, calculated to lead to sin. The first sentence is calculated to put her off her guard, by removing her fear of the penalty. " Ye shall not surely die." The next is a flatter- ing bait for wisdom. " Your eyes shall be opened." You will be wise, have a great increase in knowledge. And he insinuates that God knew it; this was as far as he could venture by way of positive proof; but to strengthen the assertion and to impress the mind of Eve with the idea that what he said was agreeable to the word of God; he gives a false construction to the name which God gave to the tree, insinuating that instead of God's appointing it as a test or criterion, by which they should be judged either to happiness or misery, it should make them as gods to know every thing, good and bad.* The whole was false. * This together with his temptation on the mount is truly a mas- terpiece of subtlety, art and falsehood. I apprehend his construction of the name which God had given to the tree, crowned the whole business. Eve knew that to be a " thus saith the Lord." God did not intend what Satan said, but by his art he made Eve think so. But it seems no wonder Eve was deceived by this interpretation; it stands as a good one to this very day, and has deceived numbers for nearly six thousand years. I confess I feel ashamed when I recollect how often I have explained the name which God gave this tree, the very way the devil did, although I knew he was a liar, and had nothing; but the devil's explanation to prove mine. Satan always expounded tlic scriptures wrong; which he quoted. He tried the same scheme with our blessed Sa- viour with amazing dexterity and art; but Jesus under- stood the scriptures better than he did, and quoted a text against every temptation; by which texts he reguluted his conduct in the midst of his trial and completely baffled the wiles of Satan. Had Eve done so she would have won the day. But listening to the false doctrine of Satan she was un- happily deceived. Viewing every thing under a false gloss she conceived that the tree was good for food; she could not believe that death would be the consequence of eating it. The fruit to appearance was ver}' pleasant, and she expected to become very wise. Alas! alas! " she took of " the fruit and did eat." According to the account of Moses, Eve immediately proposed the forbidden fruit to Adam, brought it, and of- fered or gave it to him; and he did eat. Paul says (1 Tim. 2. 14.) " Adam was not deceived;" but he certainly was tempted; and the temptat'on was undoubtedly very strong; at any rate it overcame him. Adam in his reply to God speaks of Eve as his only tempter, perhaps not, as some think, to lay the blame on God; but just telling the naked truth, not haying yet learnt the art of deception. From what Paul says, in the above text, some think that Adam laboured under no deception, but wilfully and knowingly eat the fruit, out of tenderness to his wife, that he might die with her. But there is no absurdity or difficulty in un- derstanding this sentence of the apostle as an ellipsis; he is not treating this subject, but only proving that a woman ought not to lead in public worship; and introduces the Unhappy consequence of Eve's taking the lead of Adam, and betraying him into sin, as an lugument to check any thing like an assuming spirit in women in matters of reli- gion; and therefore expresses himself very concisely, leaving out some words, as what he says is only an argu- ment to prove the point he was on. I would, for my part. 200 rather understand the apostle so, than to take hnn liter- ally, and make him speak positive nonsense and absurdi- ties. The apostle's meaning was simply this: Adam was not first deceived; but the woman being first deceived, went foremost, and led him in the transgression; then his argument was conclusive, (viz.) therefore let not a wo- man ever again pretend to lead in public worship; but let her learn in silence with all subjection, (Gen. 3. 16. " He shall rule over thee," Gen. 3. 17. " because thou " hast hearkened unto the voice of thy wife.") No person can dispute but there are wilful sins and that Adam sinned wilfully. Perfect ignorance will perfectly excuse sin; and the criminality of all sin is in proportion to the knowledge of truth (John, 9. 41.); but all sinful actions are in conse- quence of deception; and all deception (or being deceived) is in consequence of believing a falsehood, or false doc- trine. Truth never will or can deceive; and when it has its influence it always sanctifies (John 17. 17.); falsehood always tempts to evil, and when believed, it always de- ceives, and leads to sin (John, 8. 44 — 47. Ps. 119. 118.) Eve had a great advantage over Adam in her tempting him to eat. No doubt she related Satan's comment on the tree of the knowledge of good and evil with high colour- ing; for she was now deeply interested; but she had an argument infinitely more powerful than any Satan had, or could have with her; she had actually eaten and did not die. Facts are unanswerable things. Perhaps she felt no- thing the worse. Adam could easily conjecture that he might eat also, not considering through his hurry of other thoughts that he was the covenant head. Other motives out of view, the present ones false and flattering, urging him to be equal in knowledge with his darling Delilah, she presenting the fruit with all its agreeableness to the sight — Dreadful crisis! " And he did eatP^ 201 His rash hand, irv,cvil hour Forth reaching lo the fruit, he took, he eat. Earth felt the woimd ; and nature from her seat Sio;hin(^, throui^h all her works, gave sign of woe That all was'lost.* Milton. Thus Adam fell; urged by false motives, and not attend- ing to the truth, he broke covenant with God and ex- posed himself and all his posterity to the penalty of death. The first effect whicli they felt was a consciousness of guilt. Their eye^ were opened, which had been before blinded with false and deceitful arguments, and persua- sions; immediately after the horrid deed was done, a sense of guilt seized their consciences; they knew that they were naked, stripped of their innocence, no more under the protection of God, but exposed to the penalty of the covenant. And as by eating of the tree in the midst of the garden they became thus exposed to divine vengeance, they, driven by a sense of guilt to lay hold of any redress which might be dictated to them by a wild imagination, under the tortures of despair, fled to the same tree probably which proved their ruin; attempted to screen themselves by a covering made of its leaves. Some translate the word an apron, some a girdle, but the greatest presumption from circumstances is that it was a general covering; but they put but little confidence in it. when the time of trial came on, for " They hid them- *• selves from the presence of the Lord God among the ** trees of the garden." I am well aware that many arc of opinion that the lack of clothing was meant, by our first parents being naked; and that they were ashamed of it after the fall, in conse- * Milton says this of Eve; but it certainly is more correct to say it of Adam. We are not certain that Eve was a party in the covenant. We are certain Adam was; and Eve does not appear to be sensible of guilt, till Aduni hiuned. Then all was lost indeed. 2C 202 quence ol lust, and that to cover their shame they made themselves aprons, &c. But I cannot see any thing in the account of Moses, nor yet in the circumstances of the case, that argues any such thing. 1, For Adam and Eve, A\ho never had Morn anv garments, to feel shame, be- cause they were naked, is an idea so little, that we cannot conceive it as a consequence of such an awful thing as the fall. Moses, who is deservedly reckoned among the sublimest writers in the world, after giving such a grand description of the first trangression, could never be ex- cused for mentioning such a trifling circumstance as this must be. 2. The advocates for this sentiment seem to be sensible of this, and therefore allege as a reason, that after the fall they felt a lustful propensity towards each other, and therefore made themselves aprons to cover their shame. But this makes the matter ten times worse, and is so far from being worthy of the grandeur of Moses, or to be thought of as one of the consequences of the fall, that it almost tempts a serious man to smile. Can any man believe that Adam and Eve under the horrors of despair, expecting the stroke of divine vengeance every moment, could feel any such things? And what if they had, would it have been any harm? which of the commandments would they have broken? We should re* member that Eve was Adam's wife. 3. Why did they hide themselves from God? When God called " Where art thou?" Adam said " I heard thy " voice in the garden and was afraid [not ashamed] and " hid myself." Why? " Because I was naked." I know not why any person should be either afraid or ashamed before God on the account of natural nakedness. Clothes do not hide from God. But not to have on a robe of righteousness would indeed be enough to make a sin- ner afraid; and that was the case with Adam and Eve. Here Moses appears sublime indeed. This was a dread- ful consequence of Adam's sin. No wonder *he fled from 203 God's presence. He was a sinner! Moses beautifully re- presented the simplicity of the first pair. "They were " both naked, the man and his wife, and were not asham- "ed." But that does not say or imply that they were ashamed of their nakedness after they fell. 4. " God made them coats of skins and clothed them;" not that they were ashamed of their nakedness, but for three important reasons. 1. It is agreed by all that those beasts were killed for sacrifice. Consequentl}- the skins of those sacrificed beasts were typical of the garment of Christ's righteousness, of whom they now had the promise; as I have already ex- plained in my treatise on election. 2. God by taking oft' their coats of fig leaves of their make, and clothing them himself with coats of skin of his own make, showed them the insufficiency of their own righteousness which they might attempt to work out, by endeavouring to keep the covenant of works; that they should no longer turn their attention to that tree, or ex- pect that it could screen them from divhie wrath, but only to the blood of atonement, which the seed of the woman would shed for the remission of their sins. 3. It was expedient that clothing should be^introduced when the world was immediately to be peopled by Adam's posterity. Another consequence of the fall, which took place in our first parents, ^vas an alienation of heart from God. This took place in consequence of guilt. Adam could not feel God as an enemy until he felt guilt}-; and as soon as Adam became guilty, or had forfeited his right to God's favour, the divine manifestations were judicially with- drawn from him. Thus having lost all motives to attract his heart or attach his affections to God, and guilt and fear driving him directly from God, he forsook him, and fled from his presence; he hated him as an enemy, and could not have complaisance in him. This seems plain 204 from Adam's reply to the call " Where art thou?" The answer contains four important things. 1. "I heard thy "voice. 2. I was afraid. 3. Because I was naked. 4. I " hid myself." This is the order in which it is set down in the text. The natural order and the sense is this, 1. I was naked. Guilty. 2. I heard thy voice. Who I knew would punish me. 3. I was afraid. I did not wish to die, if I could escape. 4. I hid myself. Fled from thee as mine enemy. Thus Adam by the fall became totally depraved, liable to death, and all his posterity with him. Every child of Adam is born under the imputed guilt of Adam's first sin, viz. his eating the forbidden fruit. Inasmuch as all were represented in him, as their covenant head, they all would have been, had Adam stood, equally righte- ous with him, and would, as Adam did before he fell, have enjoyed with Adam all necessary motives to ho- liness by constant communications from God accord- ing to the covenant; which would have maintained the whole in a state of perfect holiness and happiness to all eternity. But now in consequence of Adam's fall they become equally guilty with him in his first transgression; and as Adam degenerated into a state of depravity or moral evil by the judicial withdravvment of divine mani- festations from him by God, who only could give them unto him, and so losing all motives to holiness; and of course every motive to the contrary from time to time presenting themselves, by a moral necessity, became un- holy: so all his children are born under the same state of guilt; all motives to holiness are consequently withheld by God as an act of justice according to the covenant; mo- tives to sin surrounding on all hands, of course motives to sin always the strongest, having no contrary motives to contend with, it is morally impossible but tha|t every son and daughter of Adam must be unholy as soon as they are capable of the very first moral action. 205 These art^uments shew that all mankind by the fall are equally guilt} ; the- guilt of Adam's first sin is equally imputed to all; and they are even begotten in the womb under such circumstances that whenever they can be said to be individually a child of Adam they are guilty of Adam's first sin. When it can be said that a child can be a subject of moral government I know not. But it cannot be until he is capable of choosing by the influence of ra- tional motives. But whenever that time comes the first moral action is a wrong one, because he being under the curse has not motives to holiness presented, and conse- quently cannot incline to holiness but to sin, and thus goes on adding sin to sin, continually breaking the moral law, adding the guilt of every moral evil to the original impu- tation of Adam's first transgression. Hence David says, " Behold I was shapen in iniquity, and in sin did my " mother conceive me;" and Job, " Who can bring a clean *' thing from an unclean?'^ CHAPTER VHI. God'' s justice vindicated in man''s universal guilt and depravity. That we may vindicate the justice of God in the uni- ^•ersal depravity of the human race we observe the fol- lowing things. 1. An act of special favour never can be an act of in- justice, unless the person who receives it is a criminal, and no proper channel of mercy opened. (Matthew, 20. 13—16.) 2. Justice must in all cases have its demand; but when it is satisfied, even those who have transgressed may enjoy even special blessings. (Rom. 3. 31. 1 Cor. 5. 21.) 3. Justice never can admit a blessing where a curse is 206 due; for justice cannot ble«s and curse the same person at the same time and in the same case. (Gen. 2. 17, and 19. 2':.) The texts I have quoted undoubtedly prove the above propositions to be true; and they are so self-evident that they need no proof. I hesitate not to presume that my readers will admit them as incontestible. 1. On the first I argues That if Adam had to depend on his perfect obedience to the moral law, and all his posterity for ever for their happiness, they must have been for ever in danger of falling. We could, in justice, have asked no more of our Creator, it is true, but he could give us more if he saw fit; he could enter into engage- ments to establish us in perfection; but he must do it in a way consistent with moral liberty, or our moral agency would be completely destroyed, which would in effect destroy our holiness instead of establishing us in it. It certainly would be a favour for him to do so, provided the condition of the covenant was easier kept, than it would be to keep the moral law forever; but if the con- dition was a mere trifle and the time of probation short, the advantage to us would undoubtedly be incalculable; and we would be laid under an infinite debt of gratitude to our great Creator for such a special favour. God was pleased to do so. He entered into a covenant with Adam as a representative of his posterity, as we have already seen. The nature of this covenant we have examined. We have demonstrated that the blessings insured were holiness and happiness for ever; and the condition was not to eat the forbidden fruit. This was so far from injustice that it was infinite good- ness, and an astonishing instance of special favour. But alas ! our first father broke the covenant and plunged him- self and his posterity into a state of guilt and misery; so that while we acknowledge the goodness of God we have to lament our unhappy fall. 207 2. The plan of the gospel comes under the second pro- position, which we expect to treat athirge in course. 3. The third proposition contains the principles on which the justice of God is vindicated, in the universal depravity of mankind. We are t(j remember that holiness is not any thing me- chanical, accidental or compulsory; it must consist in the free choice and inclination of the heart to that which is morally excellent. To speak with reverence, God neither would nor could force a man either to be holy o*- sinful; for it is an impossibility to constrain the choice to any thing whatsoever; con.sequently every man must choose for himself; and he is either a holy or an unholy man, ac- cording to the objects of his choice and according to the motives which induce him to choose. The moral excellence of any thing morally excellent will not be perceived, unless our minds are enlightened by divine grace. This I believe to be a truth, although I do not pretend to know what divine illumination is. The bible proves the necessity of it, and so does experience. " He will reprove the world of sin, of righteousness and *' of judgment." But however the Spirit enlightens the un- derstanding, it is necessary in order to perceive the proper motives to holiness; no person can be holy without it; and I believe Adam in a state of innocence, or when he was first created, had as much need of divine illumination, as any man has since the fall; neither could he be holy without it any more than we can now. When he was first creat- ed, he in the first moment of his existence occupied mid- dle ground; he was perfectly innocent yet had neither guilt nor holiness; and it was impossible for him to be either right or wrong until he performed liis first moral action. The notion that God concreated holiness in or with Adam is as childish as it is absurd. But God instan- taneously enlightened Adam's mind, which brought di- vine truths to his view and swayed his choice, so to speak, 208 and he immediately became a holy man in consequence of his choosing what was morally right, from proper mo- tives. How God illuminated his mind I know not, but that he really did is very evident; and let him do it what way he might, it was no doubt the very same way he en- lightens the believer, after he has come from under the curse of the brofeen covenant, by the imputation of Christ's righteousness, and becomes entitled to this di- vine illumination. This illumination giving manifestations of holiness and divine glory to the soul, first produced holiness in Adam, and produces regeneration in a believer on the very same principles. The}'^ are transformed into the same image, from glory to glory, as by the Spirit of the Lord. Thus " God who" had lately by his almighty power " commanded the light to shine out of darkness" shined in the heart of Adam to give him the knowledge of his glory, and thus " he shines into our hearts" to this day, when the penalty of the law is removed by faith in Christ, he being made sin, or a sacrifice for us, " to give us the " same knowledge, in the face of Jesus Christ." But still how the divine Spirit does this, I know not; neither is it necessary to know it. I can mention four ways in w hich perhaps it is done. 1. By giving the understanding a capacity of some kind, by which it perceives moral excellence. But I con- , fess I have no idea here. If my reader can get a good one 1 out of the sentence he is very welcome to it ; and if in f this sentence I have given him an idea I have given what I have not myself. 2. By presenting moral truths in such a manner, or at- tended with such circumstances, as gain upon the under- standing so that it takes up the idea of moral excellence. Here also 1 must confess my ignorance. 3. By bringing forward some influential circumstances accompanying the truth, as motives to induce the mind to 209 dwell upDii moral subjects, so long unci so intensely tlial the understanding gets a proper hold of them. Here I have a clear idea, but whether it is the right one or not I will not aflirm ; and 4. By expelling from the mind all opposite motives, so as to give the truth the ascendency. This 1 can also un- derstand. Now put the two last together, more or less, a3 need should require, and say that some interesting cir^ cumstance or circumstances (for there are many) arc brought forward which induce the muid to Ux intensely and long enough, and other things kept out of sight which would have a tendency to divert the mind from the truth; and if the reader will venture to say that this is the work of the Spirit in illumination, I will not contradict him, al- though I dare not affirm it to be right. When a man is enlightened, he is not conscious of any additional strength, or natural capacity given to his mind ; neither is he conscious of any new truths coming to his mind, if he was taught in die gospel; if not he may be, and doubtless Adam was, when he was created; perhaps the jiiiler was; for he was a heathen. But at any rate he perceives the truth with such clearness, that he feels ii interesting his heart. He finds his mind intensely set upon it; and he finds that all other motives have lost their influence on his mind. Upon the whole, although we cannot say how it is done, yet it is evident from 2 Cor. 2. i2, 13, 14. and from the bible at large, that the soul will not perceive moral excel- lence, and be influenced thereby, unless God is pleased to enlighten the understanding, and give the knowledge of his divine glor}'. And it is also evident, that when he does it will make a man holy. (2 Cor. 3. 18.) This divine illumination is what God engaged to con- tinue with Adam, and grant to his posterity in the cove- nant of works; which would have for ever secured his con- formitv to the moral law; and he would have been for ever 2D 210 holy and happy. This illumination Christ offers to sin- ners in the gospel, when he proposes to write the law upon their minds, and put it into their hearts. Believers have it insured to them in the covenant of grace, which gua- rantees their holiness for ever. Unbelievers reject it when they reject the gospel, and consequently can never be sanctified. But to come to the point. Adam, for himself, and all his posterity, by eating the forbidden fruit, for ever for- feited this inestimable blessing; and consequently sin in all its horrors is entailed on his posterity, bringing down on them inevitable ruin. For without God illuminates their minds they never can be holy, which is evidently proven by the following scriptures: 1 Cor. 2. 14. " The natural man, (a man of himself, or a man under the curse of the broken covenant; or, more literally, a man with the natural powers of the mind, ["^vxiy-og ^g uvB-^a- TTog) perceiveth not the things of the Spirit of God {h- X^oi,^) for they are foolishness unto him; neither can he know them, because they are spiritually discerned." (Foolishness, viz. things not seen, y^w^toc^ spiritually discerned, viz. not perceivable by natural capacity, but in a spiritual manner 7rvgujw.ot1«>cMi avocK^iviloct.) And v. 15. *' 'O ^i 2?rvgy|W«.7*)co5" He who is divinely illuminated " avocK- *' ^:r. 1. 22. Rom. 8. 26, 27.) And finally to raise the dead liodies of believers from llie dead that they may be made com})letc in holi- ness and glory. (Rom. 8. 11. Phiil. 3. lA.) These are the leading particulars contained in the co- venant of redemption. It was made in the infinite coun- sels of eternity for the p^reat and glorious ])urpose of ma- nifestino; the elorv of God in the salvation of lost sinners. In speaking f iriher on this glorious suijject I shall ge- nerally speak of the covenant as particularly made betwixt the Father and the Son. I conceive this to be proper, be- cause as I have already said, although the divine Spirit is by no means to be set aside as a party, he having such a glo- rious part to perform; yet his uork altogether consistedin the Father's performing his engagements to Christ, and in Christ's performing his to his people; so that the co- venant, although it was a mutual engagement betwixt the three persons, each to perform their respective parts, yet was established betwixt the Father and the Son. Tin promises were made by the Father to the Son; and the Son engaged to the Father to perform the condition, which properly speaking was the covenant; and on this ground the Holy Spirit proceeded to his important work. This is evident from the abo\'e statement \\hicli I have given. We have three things to consider. 1. 'i he name. 2. The condition. 3. The moral propriety of the cove- nant. 1. The name. I grant it is of no great consequence as to the name we give this covenant; but it is better to give it a right name than a wrong one. The bible gives it no name. There are three particular views which the scripture gives us of this covenant; and the name might be varied according to each particular view. If we >iew it as having the salration of sinners as its object, we may call it a covenant of grace\ If we uish by the name to 238 distinguish it from the first covenant we ought to call it a co^'enant of mercy; because the first covenant was as properly a covenant of grace as this, although the grace was not given or insured on the same conditions; and Adam had no more to do in order to live than believers have. Adam had to keep from eating the forbidden fruit; and his life and the life of his posterity for ever was on this simple condition most graciously insured to him, as I think I have clearly demonstrated; so that that covenant was to all intents and purposes a covenant of grace; and the proper names to distinguish this, from that, would be to call that a covenant of grace, and this a covenant of mercy. But if we view it as it subsisted betwixt the Father and the Son, and both to fulfil their respective engage- ments to each other it was not a covenant of grace, *be- cause there was in this view of it no grace in it; but all was merit, and that on the strictest principles of justice. Not a single blessing could be obtained until it was me- rited by the blood of the cross. This consequently was a real purchase; and as grace is directly the opposite of works, merit or purchase, it must certainly be a very improper name for this covenant; and inasmuch as re- demption does imply the paying of a price or ransom, which was the identical condition of this covenant, under this view of it, which indeed is the proper view, I must think it ought to be called the covenant of redemption. This is the only covenant that we know of that God ever made which did require works as a condition; and it is not a little surprising that this should be the only cove- nant that some call the covenant of grace, even the very co- venant which had no grace in it. But when the Lord Jesus Christ covenants whh his people, as I shall explain in its proper place, that covenant is a covenant of grace indeed; because rich blessings are bestowed without merit or works;as a condition on the part of the creature; and seeing 239 ihc ciciiture is a hell-dcscTving sinner it would still be more proper to call it a covenant of mercy. But I make no doubt wc all agree as to the nature of the covenant ; and if so 1 will not contend about the name, only I ask. (and give) liberty to call it what I think is right, and also to give my reasons for the propriety of the name I give it, as I have done. CHAPTER Xlil. The condition of the covenant of redemption^ or the righte- ousness of Christ. The condition of the covenant of redemption is the next particular about which we are now to inquire. In this important condition our eternal salvation was at stake ; and Jesus Christ the second person in the Trinity engaged to his Father in this covenant to fulfil it, as the glorious Representative and Surety of his people. In the perfect performance, or fulfilment of this condition our redemption consisted; the price was paid which divine justice demanded; and consequently, in the fulfilment of this condition does consist that righteousness of Christ which is, according to the gospel, imputed to believers ; by which righteousness the sinner is delivered from all his guilt, and is justified in the sight of God, and entitled to all the blessings promised by the Father to Christ, and in him to his people whom he represented. His people in due time, and on proper conditions as I shall by and by explain, are made actually partakers of the blessings of this wonderful covenant in consequence of the fulfilment of this same condition in the person of their glorious surety. But the question now before us is, what is this condition? I answer, To suffer the penalty of the law. (Rom. 3. 24, 25. and 5, 6. 8, 9, 10, II. 2 Cor. 5. 21. 240 Gal. 2. 21. and 3. 13, 14. and 6. 14. Phiil. ± S, 9. Col. 1. 14. 20, 21, 22. and 2. 14, 15. 1 Thes. 5. 9, 10. 1 Tim. 2. 6. Hcb. 2. 9, 10. 14, 15. and 9. 12. 14, 15. to the end, and 10. 10. 12. 14. 19, 20, 21, 22,, and 13. 12, 13. 1 Pet. 1. 18, 19. and 2. 24. and 3. 18. 1 John 1. 7. and 2. 2. and 3. 16. and 4. 10. Rev. 1. 18. and 5. 6. 9. 12, and 7. 14, 15. John 3. 14. 15. and 10, 11. 15. 17, 18. and 11. 50, 51. and 12. 23, 24. 27. 31, 32, 33. and 16. 10. and 17. 19. compared with Heb. 10. 29. "The blood of the covenant wherewith he \vas sanctified." John 18. 11. and 19. 11. 30. 37. Mat. 20. 28. and 22. 4. Is. 53. 5—12. and 63. 1—3. Act. 20. 28. I have here quoted about forty passages of scripture, to prove that the passive obedience of Christ was the fuiiilment of the condition of this covenant; and conse- quendy constiiules the i-ighteousness which is imputed to believers; by which they are compieteiy justified in the sight of God, and entitled to all the blessings of the new covenant. Were it necessary I could, and were it prvidcnt 1 wcuid, quote as man} more on the subject. But I hope the reader will entertain himself at some lei- sure hour in examining the passages I have quoted; ancj I would recommend it to an}- person to take notice to the doctrine of the bible on this subject; and perhaps he will find that neither we nor our father Calvin h;ive stood upon scripture ground, when we have asserted that the ri^iiteouG,nt ss of Christ consists in his active and passive ob':'dience; or that he fuifilltd the moral law in its precepts as wed as penalty in our room. I have for sometime past attended to this subject with much diffidence, and no little perplexity and surprise, and also with a conscientious defciencc to the sentiment of the oithodox divhics. But I cannot leconcile it to my feelings, to profess a doctrine which I cannot believe, or believe a doctrine when I can see no foundation for it in the bible. I am far from conceiving it to be a dangerous 241 doctrine, to hclicvc that the active and passive obedience of Christ constitutes his righteousness to be imputed to sinners; or yet, to believe that this righteousness consists in his death and sufferings only. Neither do 1 think it ;. mere matter of indifference. I would uisli to found mv sentiments in such an interesting matter as this on the word of God. '* In vain we teach for doctrines the com- '' mandmcnts of men," and wv ought to have a " Thus saith the Lord" in the only meritorious cause of our salvation. It w^ould be no honour to our glorious Surety to ascribe to him any thing done in our stead, which would be cither redundant, unreasonable, inip.ossible, or impro- per, and especially to pro\e it upon hini b} his own word, if it says nothing about it. These considerations make our inquiries into this matter, of more serious importance than perhaps at first siglit, they may apjKar to be. Although every prudent man would and ought to pay every res- pect to the opinions of others, which he could consistent with reason and propriety, yet it \\ ould be too great a compliment upon any man or even upon synods, and councils to believe a doctrine to be true whicli the}- ne- ver have proven nor can prove from the bible ; although " there is no subject in the whole word of God, either more particularly or frequently treated than the righteousness of Christ, as the grounds of our justification, in the sight of God. In arguing on this point, I shall offer the followmg things. 1. It would be impossible for Christ to obey the pre- cepts of the moral law in the room of sinners. He could obey it; and he really did obey it, fully and completely; but not in the room of any other person but himself. For this is the only way in which he could possil)Iy obey the precepts of morality. He was under as solemn obliga- tions himself to keep the moral law as any of his crea- tures could be: and when he came to the cross, he had 2H 242 and could have no more righteousness by his active obe- dience than was necessary for his own justification as a moral agent or an intelligent being, on whom the princi- ples of morality must have an infinite claim. There is no such thing in nature as any intelligent being having more righteousness than the moral law requires of him, as to active obedience. I have fully demonstrated this in my treatise on the moral law. There are two kinds of obedi- ence, and two kinds of righteousness; the moral law never can require but one of them at a time, in order to justification; one of those kinds is a perfect compliance with its precepts, which is holiness; the other is, in case of failure, suffering the punishment due to justice. Now this last can be done for another by an innocent person, because he being innocent, there is no suffering due from him to the law; and when he has as a substitute obeyed the penal demands of the law, he being righteous himself, he has all his penal righteousness to give to the other whom he represented. But holiness is a very different thing, un- less you can find a substitute who need not be holy; or in other words, who has liberty or a right to be a sinner. I do deny that Christ was such a person. And if you say that Christ was himself the lawgiver, and consequently was above law and not subject to the moral law; I will refer you to my treatise on the moral law, where I have demonstrated that that idea is too low and awfully ab- surd to be admitted by either a good philosopher or divine; and we ought to consider that the bible has never taught us that doctrine (John 8. 46. and 18. 23. Heb. 7. 26, 27, 28.) 2. That must be a wicked and unjust law which would require perfect obedience and satisfaction for disobedience. I never read of such a law even among the Turks much less in the holy bible ; and if there ever was such a most unreasonable law, no such case could ever come before it. It is naturally impossible for a man to fuLfil a law per- 243 Ifectly, and yet be lial)lc to punishment for transgrcssinj^ it; and it is just as impossible in a substitute, or iuretv, as it is in the principal. Admitting that it was a possible case for actual righteousness to be imputed; if the Lord Jesus Christ liad, as a substitute, fulfilled the moral law, I ask, would the law impute that perfect active righteousness to the sinner? If not, it would be injustice; if it would, it would make the man perfectly innocent, and com- pletely righteous; the man could not injustice be consi- dered as guilty; then pray, what would the surety suft'er for? Justice never could punish without guilt; if in such a case the surety must die, he must die by the hand of an unjust tyrant. Such a death would be absolute mur- der. There have been unjust punishments, I grant, among imperfect men ; but still there was some pretext. Even the chief priests and Pilate himself pretended great jus- tice, and innocence; the chief priests said he deserved to die because he was a blasphemer; Pilate acknowledged his innocence, but washed his hands and only permitted the judgment to take place under his authority, as a Roman go^•ernor, after the chief priests had taken the blood of the innocent upon their own heads and the heads of their children. But this case is a positive oddity; for God himself is introduced as acknowledging perfect in- nocence, and yet \\ ithout any pretext demanding satisfac- tion, when the law was perfectly fulfilled by the surety. 8. The bible abundantly proves that satisfaction was made to divine justice by the death of the cross; (see the texts I have quoted above). It is therefore evident that Christ did suffer the penalty due to divine justice. This certainly, if it proves any thing, proves that the law was considered as broken ; but no law could be considered as broken when it was jierfcctly obeyed, either by the principal or surety; consequently the bible proves that Christ did not fulfil the law activelv in the room of sin- iiers, because it does pro\ e that he did lullil it pasbivcly h' their room; and reason and justice cannot admit of both. 4. Why should it be said that perfect justice should demand perfect obedience, both to precept and penalty in this case; when no being, as far as we know, ever has thought of such a thing in any other instance whatsoever; and I will venture to say that if any such case should occur, every one would view it as wicked, ridiculous and unjust. There have ten thousand similar cases taken place in our common courts of justice, but never one instance of such a thing required. The case which comes nearest it, is when a man swears the peace against his neighbour; in this case the neighbour has to give a surety for his good behaviour. But does the surety behave well for his neighbour? And if the neighbour trangresses, is the good behaviour of the surety imputed to him? No cer- tainly: this is a morally impossible case. But he is bound to pay the penalty to make good the damage; and this is all that justice could demand of him. If after he would pay the penalty, his judge would require a series of perfect good behaviour too, before he w^ould acknowledge the sufficiency of his righteousness and suffer the prisoner to go free, he would commit himself as a judge; he would be laughed at as a fool; he would be despised by all men for his tyranny and injustice. Perfect obedience is as much as the law can require in the first instance. In case of transgression, adequate suffering is all it can require in the second. Was it not enough for the sinner to die? Or must he live and die too before justice is satisfied? And must his surety perfectly obey the precepts of the law, in order that by the imputation of that perfect righteousness, which is perfectly up to what the law in justice could possibly demand, the sinner might be perfectlv righteous; then after he had made him perfectly righteous, must he die for him as a. sinner? Such ideas are too hard for me; I can neither see them nor feel them. 24^ 3. Ill tlic treatise on the condition ol' the covenant ot works, I ha\c shown the imj)ropriety of the moral law's being a condition of a covenant ; and we have no authority from the bible to make it one, either of the covenant of works or tlie covenant of redemption. Jesus Christ kept the moral law perfectly; so he did the ceremonial law, and also tlie civil law; Matt. 5. 17, and 3. 15. and 1 7. 24, 25. 27. but not as a condition of a covenant, but as a rule of life. Here 1 observe that you must understand what is here said, as to his actively fulfilling the precepts of the law. Mankind never was bound to keep the moral law as a covenant, but only as a law directing to duty and forbidding sin. It is absolutely necessary to be governed by it, and always was and always will be; and ever} transgression incurs guilt, and exposes the sinner to punishment. Perfect obedience to this law, as a rule of life, Avas insured to Adam in paradise by covenant as long- as he kept from eating the forbidden fruit; and would have been to eternity had he kept the covenant. On the very same principles the covenant of grace insures a per- fect conformity to this same law, only on the condition of faith, as I shall show hereafter; which conformity begins in regeneration, is gradually carried on by sanctification, and completed in glory. All this is evident in all the pro- mises of the gospel. Sinners are guilty by the imputation of Adam's first sin ; which involves them in a state of death, and under the curse of the broken covenant. To this guilt they add the guilt of their innumerable actual transgressions of the moral hnv. For it is absurd to say that the divine law, aft a rule of perfect righteousness, should lose its power, either to direct, to forbid, to justify the innocent or con- demn the guilty. Now from this statement it is easy to see what the surety in the covenant of redemption had to do, in order to fulfil the condition of the covenant. He had to become ^46 guilty by the imputation of the guilt of his people, and to die in their room; by which death he made a complete atonement, and for ever did away the guilt of all who be- lieve in him. By this atonement he procured a perfect righteousness, which is imputed to believers; in which they become completely delivered from guilt; and con- sequently perfectly righteous in the sight of God. Here the active obedience of Christ is said to be neces- sary in connexion with his passive obedience; the one to remove guilt, the other to render the sinner righteous; the one to redeem from hell, the other to entitle to heaven. But I think I have sufficiently shown the impropriety of those ideas. We must remember that there is no medium between righteousness and guilt; and there can be no me- dium between guilt removed or atoned for, and perfect righteousness. Righteousness in a sinner, or in one who had been a sinner, could not possibly consist in actively fulfilling the law; but only in his having endured the penalty of the law. It is actually impossible to consider one who has broken the law, to be a perfect fulfiller of it, any other way than by making atonement for his crimes. To say he was righteous any other way would be a down- right falsehood. It is in vain to pretend to make a difference in the case, because of the introduction of the surety; for the law con- siders the surety in the very same case as the sinner, and cannot, as a surety, consider him any other way. A sin- ner's surety is legally viewed as a transgressor; therefore the prophet Isaiah saith " he was numbered with the " transgressors; and he bore the sins of many, and made " intercession for the transgressors." It was consequently impossible for the obedience of Christ, if his obedience was vicarious, to be considered as perfect; because the law, viewing him as taking the sinner's place, considered him as having already broken the law of God; and there- fore could accept of nothing at his hand but death. The ^47 dictates of justice in this aw liil case were not to tamper with the requisitions of'the broken law, 1)) the obedience of one though ever so perfect in himself, and for himself, who was now considered as a legal offender; but the demand was *' Awake O sword against my shepherd, and against the " man who is my fellow, saith the Lord of hosts! Smite " the shepherd. (Zee. 13. 7.) He who spared not his own " son, but delivered him up for us all. (Rom. 8. 32.) For ** without the shedding of blood there is no remission." (Heb. 9. 22.) 6. If justice had demanded perfect obedience to the preempts of the law after it was broken, it would for ever have prevented our redemption; the demand never could be satisfied; the price never could be paid. The reason a sinner cannot redeem himself b}^ suffering the penulty of the law is, because he is not able to bear it and live. But his surety being stronger than he, was able to die and to take his life again. " For it was not possible for death to " to hold him," (Act. 2. 24.) The sinner could therefore be redeemed on this footing. But if the law required active obedience too here, it would introduce a condition which would be impossible for the sinner to perform; not merely because he was too weak to perform it; for if he was a god he could no more do it then than he can now; because it is an impossible case. No broken law can be perfectly obeyed, neither by the transgressor nor } et by his surety; for this simple reason, because it is i^roken already. If therefore Jesus Christ had to fulfil the law by perfectly obeying its precepts, as a surety for the sinner, and } et the law obliged to view him as a sinner, and also to accept of his obedience as perfect, he certainly would have failed ; he could not do a thing naturally impossible to be done; and consequently our redemption would have been an ab- solute impossibility. 248 CHAPTER XIV. The same subject continued. We are now to inquire into the scriptural account of this matter. Those few texts brouglit forward to prove the vica- rious active obedience of Christ, do not at all prove the point. When this point of divinity is discussed, it is very evident that the scripture is all but laid aside, and arguments drawn from the nature of the case are chiefly relied on to support the doctrine. But I have I think, sufficiently shown the absurdity of those arguments; so that if the few texts which are generally quoted do not establish the doctrine, it must fall of course; for I have demonstrated that reason and justice do oppose and con- tradict the idea. But it would be impossible to defend such an important doctrine as this would be, on which the one half of our salvation depends, without scripture; therefore some texts must be quoted, let them prove the point or not; and the half of the world would swallow the chapter and verse, and pronounce probatum est, let the text say what it would. But a good proof is nothing the worse of being examined; we shall therefore attend to the proofs adduced on this subject. The best proof brought forward, and I believe the best in the bible is Rom. 5. 19. " For as by one man's "disobedience many were made sinners, so by the obe- " dience of one shall many be made righteous." The whole strength of this proof lies in the word obe- dience, as opposed to disobedience. The word disobe- dience means whatever Adam did in breaking the cove- nant of works, and that was eating the forbidden fruit; the word obedience must mean whatever Christ had to 249 do as a condition of the covenant ol" redemption, and what that was is the very question betwixt us; but let it be what it may, it is exactly what Paul meant by the word obedience. If I say it was death only, J bvg the (juestion; if you say it was active obedience also, }ou beg the question. The word obedience will mean either active or passiAc. If a man transgresses the law, he dis- obeys it; and when he refuses to submit to the penal demands of that law, he is still disobedient; and when he is dragged to justice, the law takes its own demands; but when the culprit comes voluntarily, confesses guilt, and submits to the penal demands of justice, his suffer- ings are properly obedience to the law: it is passive obe- dience, it is true, but it completely satisfies the law; and when he has completely borne the penalty his obedience is a perfect obedience to that law; and he is consetjuently perfectly righteous, because he has done every, thing the law required. Now in this case, he not only satisfies the law, but he makes it honourable. There can be no circinnstance in which a law can be honoured more than in tlic case of a voluntary obedience to its penal demands; not that the h\\ in itself is any more in- trinsicall}' excellent in this case, than in the case of active obedience; but the sufl'ering subject more evi- dently honours it b\ a voiimtary submission to the j)enalty, than he could do by obeying the precept; and that especially if he had an opportunity of escaping the punishment. A person can have and alwa} s will have many selfish motives to obedience, but he never can have but one motive to induce him to submit to the penalt} ; and that is concentered in the dignity of the law itself; and consequently every excellence of the law shines conspicuously to all, in the face of the voluntarv sufferer. 'J'luis it is certainly demonstrated that voluntary suffering is the verv genuine spirit of obedience. So we see if this text jiroves anything in tlie fjucstion. it proves 2J^ 250 on my side; it is evident from the above arguments that vokmtary suffering is one thing meant; and when you argue that the law requires active obedience also, you lack proof; and I have shown that }'our statements arc sophistical and false. But tlie truth is, the text proves nothing as to the r|ucslion in debate; for it only says obe- dience, and leaves us to decide what is meant by the word, whether passive obedience, or both passive and active; and this is the main question. Therefore my op- ponent gains nothing by this text. Again, Is. 42. 21. is quoted as a proof of this doctrine. "He will magnify the law, and make it honourable." The strength of this text lies in the words, magnify and honourable. Here we must ol^serve that the h(jnour of the law is in consequence of its being magnified. But the question is, will it not completely magnify any law to fulfil its precepts perfectly? and if the subject transgres- ses, will it not completely honour the law, for him vo- luntarily to submit to the penalty? I answer affirmatively, in both cases. I ask again, does it require both to mag- nify the lavv^ in case of transgression? I answer no. I argue from the nature of the case, and from facts. 1. It is the nature of law in its demands for perfect obedience to look from the present time forward; in its acts of jus- tification in case of perfect obedience, it always looks back from the time present to the beginning; in its penal de- mands it looks neither backward nor forward but stedfast- ly at the transgression; and when satisfaction is made by suffering the penalty, then the law looks forward again for perfect obedience, but never look • back for it. The law alwaj's holds the surety to the very same terms that the principal has to fulfil. The surety cannot be obliged to do, neither can he do what is legally impossible for the principal to do in his own case. Now, no person in his senses can question the truth of the above proposition. Now, on the supposition that the law required perfect obedience of Christ, both actively and passively, then 251 I. It would look back for i;erfcct obedience after it was transgressed, which is contniry to the nature of law. 2. It would hold the surety to what the princii)al was not bound; for no law binds a sinner to perfect obedience, and to bear the penalty of disobedience too. 3. It would oblige the surety to do, w hat was legally impossible ibr the principal to do. Perfect righteousness consists in per- fect obedience without one instance of disobedience; but it is legally impossible for a sinner perfectly to obey the law, because he has disobeyed it already. And 4. To crown the whole, in this case the law would oblige the surety to do what he could not do as a surety. Christ could and did keep the law for hinii^elf; but as a surety for a sinner he could not; because the law viewed him as a transgressor already; and no obedience he could, perform, except pas- sive obedience, could be legally perfect. Therefore it can- not require both active and p^issive obedience to magnify the law and make it honourable. 2. I argue from f^ctg that penal obedience will and does magnify any good law; and both together do really dishonour it. For well authenticated facts I appeal to all the judicatories in the civilized world; no one ever was known to demand any such thing as perfect rectitude and punishment; so far from it that no judge has dared to de- mand both. And every one knows that the law never ap- pears with more dignity and awful glory than when it arraigns a criminal, and pronounces the vindictive sentence upon him; and especially doth justice appear in all its inflexible majesty when a voluntaiy surety is made to smart for the crimes of an oflt Jidcr whom he represents. The celebrated king of the Locrians made a law that adultery should be punished with loss of both the eyes; not long after the law was made his own son was convicted of the crime prohibited. The king to save his son from total blindness, and also to maintain the dignity of the law, caused one of his ow n eyes to be put otit, and one of 252 his son's. 'J 'hat king did more real honour to himself and his law, than his son could have done by preserving his chastiiy for seventy years. What infinite glory it must give to God, and his divine law, for the second person in the blessed Trinity voluntarily to take the place of the sinner, rather than the sinner should he lost; when divine justice could not dispense with the honour of the broken law, and when God spared not his own Son but deliver- ed him up for us all. O reader! words are poor in such a case as this. All the devils in hell, or all the angels in heaven could not show so much of God or his holy and just law, as the bloody cross of our crucified Redeemer. What could the law ask more? Must we introduce the absurd idea of vicarious ol^edience? No: if the text proves any thing, it proves that the law was completely honoured in the vicarious sufferings of our glorioub Surety, who died that sinners might live. Another text brought forward in support of this doc- trine is Matt. 3. 15. " Jesus answered and said unto '' him, suffer it to be so now, for thus it becometh us to " fulfil all righteousness." John the Baptist was Christ's forerunner sent to prepare his wa}'. Jesus according to the law of Moses, at the age of thirty, which was the age in which the priests were to be set apart to the sacred office of the priesthood (Num. 4. 3. 23. 30.) came to John at Jordan to be consecrated to his office as Mediator, ac- cording to the Jewish rite, by washing with water; (Exod. 40. 12—- 16. Lev. 8. 5, 6—13.) where he was also consecrated with the anointing of the Holy Ghost des- cending from heaven as a dove and resting upon him, and a proclamation from the Father in heaven, " This is my " beloved Son in whom I am well pleased." John's office was not only to prepare, or notify the people of the com- ing of Christ; but also to prepare the way for Christ by making his paths straight, to give him a corr.ect and legal introduction into his nublic office as a Mediator, or hisrh 253 priest, according to the Lcvitical law. Jesus l)cing of xht tribe of Judah could not be consecrated by tlie Leviiical high priest, (Heb. 7. 11 — 19.); and completely to disan- nul the order of Aaron, he was to be constituted a priest after the order of Melchisedec, which order was higher than the order of Aaron; for Levi the father of the tribe of Aaron jiaid tithes to, and was blessed by Melchisedec ; (Heb. 7. 6 — 10.) John was therefore sent before, with a divine commission to consecrate a high priest after th( order of Melchisedec, and of the tribe of Judah, b} Avashing with water at the proper time of life, (Luk. 3. 23. ) according to the Levitical law of consecrating the high j)riest. Thus he prepared his way, and made liis paths or course into his office straight. The wa}s which would, without this extraordinary mission of Jolin, huve been crooked and rough or disorder!}', \\cre made to consist with the orderly consecration of the priesthood according to the ceremonial law. John had a very strong notion or view of Jesus when he presented himself for baptism, but was not able to see into the grand design ; and feeling a solemn reverence towards the glorious Messiah, the latchet of whose shoes he was not worthy to stoop down and unloose, forbade him saying, *' I have need to be " washed of thee; and comest thou to me" to be washed? Christ seems as if he admitted the truth of what John said, according as John meant, but replies, " suffer it to '' be so now." Then gives the reason. It ijchooves us, both you and me, to go according to legal institutions. You are sent with this special commission to baptize; (John 1. 33.). I must be set apart to my public oflicc b}' washing, according to the law of Moses. In this manner it becomes us both to do all things as the law directs ihem to be done. John perceiving his mistake, and uri- derstanding the solemn design, ])ioceeded to set apart our adorable high priest to his s.icred office by washing him in the river Jordan. 254 Therefore, how absurd it is to strain this text to prove the active obedience of Christ to the moral law, in the room of sinners, Avhen there is not a single syllable in or about it, that looks any thing like it. It is truly sur- prising if the bible gives to my opponents no better proof than this, to establish the one half of the grounds of their title to heaven. *^ Another proof for this doctrine is quoted from Phil. 2. 8. " And being found in fashion as a man, he humbled ■' himself, and became obedient unto death, even the " death of the cross." The best translation, I think would be " Even to death; yea, the death of the cross" {p^ix^t ^(xvuT:^ usque ad mortem, B-oc^vocm Si '^ocv^a mortem vere Crucis.) The sense I take to be this (viz.): The obedi- ence of Christ was truly of an humbling nature, he was obedient even to the penalty of the law, which was death, and death too of the most ignominious kind; even the death of the cross. Then the apostle goes on, " Therefore hath God also highly exalted him," &c. My opponents put their meaning to this text in order to make it favour their sentiments (viz): that * How astonishin;^ it is that the baptists can found their doctrine of immersion and adult baptism on the baptism of our Saviour! Do they pretend to consecrate all their members to be high priests and media- tors, after the order of Melchisedec ? What kind of reasoning is this? Because Christ was thirty years old when he was set apart to his incdiaiorial office, therefore none but adults must be baptized, when at the same time Christ never pretended to be baptized by the christian baptism at all! And Ijecause they think he was immersed, they must follow him in the water and out of the water; follow him where? to the priesthood? in his compliance with the rites of Moses in conse- crating the high priest? Is this good reasoning? Can we believe that Christ set us an example to follow his steps, in conforming to the cere- monies of the Jewish law? If the baptists must prove their tenets, let them take proper texts to do it, if they can find any, and not prostitute ■ he baptism of our Saviour, which does not relate to the baptism under ihe gospel at all, but to the consecrt.tion of the Jewish high priest: and was the way in which he Avas legally inaugurated. 255 Christ as a surety fulfilkd tlic whole hiw IVom his birth even to his death includinti; his active and passive obe- dience. Now that Christ did fulfil the law perfectly in all its precepts no one disputes; but that he did it vicari ously, or that this obedience makes a part of the justify- ing righteousness imputed tu the sinner is the dispute;^ and that this is the sense of tUc above text needs proof. If my opponent asserts his sense to be correct, much more may 1; for 1 think mine is the most natural and elegant. If I ask him lo prove his sense to be right, it he does he will do what many have attempted to do; but what no man has ever yet done. If he asks me to prove mine to be right; I immediately point him to Heb. 2. 9. *' But we see Jesus, who was made a little lower than the " angels, for the suffering of death, crowned with glory " and honour." Here by comparing these two passages together we see that to be made a little lower than the angels is the same as to be found in fashion as a man, and to humble himself. That to become obedient unto death, means the suffering of deatli. That to be crowned with glory and honour, means God'sj highly exalting him and giving him a name above every name, &.c. It is a little remarkable that in both tfitts there is a striking repetition, the same thing expressed in stronger terms. In the first it is said, " Unto death, even tlie death of " the cross," (see my explanation ai)ove). In the second it is said, " For the suffering of death — That he by the " gi'ace of God should taste death for every man." It would be better to be rendered thus, "• For he b^' the " grace of God tasted death for all." Tiie sense is, God hath crowned him with glory and honour because he suffered death; not only so, but because he did it through his own divine benevolence and grace, and in a vokinta- ry compliance with the will of his Father who sent him. Therefore, if this text proves any thing decisive in tlie case it proves for me, aud not for my opponent. 256 Again, the advocates for active obedience bring for- ward Rom. 8. 3, 4. " For what the law could not do, " in that it was weak through the flesh, God sending his '' own Son in the likeness of sinful flesh, and for sin con- " demned sin in the flesh, that the righteousness of the " law might be fulfilled in us," &:c. The argument lies hejre according to our opponent. The law cannot justify because we are too weak to obey its precepts. This no person disputes ; for it is impossible for the law to justify a sinner. But my opponent infers that if we must fulfil the precepts of the law to enable it to justify us, Christ had to do the same. Now this infer- ence is false and sophistical. It is false because there are two ways to fulfil the law; one by precept, the other by penalty ; and it never yet has been proven that the law re- quires both. But I have demonstrated that the contrary is true. It is a sophism because it brings forward a show of argument to establish a falsehood; and the CQnclusion does not follow from the premises. The premises are, 1. We must keep the law before it can justify us; 2. But we have broken it; Therefore Christ who is our surety must keep it for us. Now this conclusion is not fair, be- cause the premises doonot prove but that a broken law might be satisfied by enduring the penalty. So that to draw this conclusion is so far from a fair argument, that it is merely begging the question; for whether a broken law demands active or passive obedience, or both, is the main question in debate. But Paul without any sophistry, tells us what our surety had to do. " He condemned sin in the flesh;" but how ? Now the answer to this question decides the point. The text says, " For sin" zin^l ot,y,ot,^rlot,^ or by sin. What is the sense of the word sin in this place? To answer this, we appeal to 2 Cor. 5. 21. "He hath made him to " be sin [xfA^ot^nxv) for us who knew no sin." Here the word sin is evidently used to mean atonement or sacrifice 257 for sin. Rom. 6. 10. " In that he died, he died unto sin once." The same thing is evident here also, Heb. 13. 11. " For the bodies of those l^casts whose blood is brought '' into the sanctuary b}' the high priest for sin are burnt," &c. Sin here also evidently means a sacrifice ; and if you read the 12th verse you will see that it immediately had that blood in view which was the sin or sacrifice which Jesus shed on the cross to sanctify the people, 2 Kings 12. 16. From all these circumstances I think it is pretty evi- dent that in order to condemn sin in the flesh Christ had to become sin, a sacrifice or atonement, which is nothing else than to suflfer the penalty of the law ; at any rate it is abundantly evident that it is far from proving the con- trarv; and our opponents are far from proving theii' point CHAPTER XV. Christ'' s passive obedience the fulfilment of the condition of the covenant of redemption. I CANNOT conjecture how it was ever thought of, let alone believed, that the active and passive obedience of Christ was necessary to fulfil the broken law of God in our room. But it has been believed these many years; and so generally believed too, that with the exception of very few comparatively it has been a doctrine accepted, nemine contradicente. I have critically and candidly examined the strongest proofs I can find in the bible for it, and that I have ever read or heard brought forward in support of it; and I can- didly think, although it is roundly asserted, generally re- ceived and strenously maintained, that it is not supported by the word of God; neither can it bear a critical investi gation on the principles of equity and justice.- 2K ] 258 Here I will adsxrtise my reader that he who asserts a positive doctrine is under obligations to the pubHc to establish it by testimony; but he who asserts a negative doctrine is under obligations to invalidate proofs and ar- guments brought against him, and to point out the un- reasonableness of the thing being, which he denies; but he can be under no obligation to prove his point, because he has nothing to prove. But although the onus probandi is not mine, yet I think it my duty to direct my readers to some important passages of scripture on this subject. But before I proceed I beg my readers to remember that the silence of scripture on this point is and must be to a judicious inquirer a sufficient proof of the matter, when this is the grand subject from one end of the bible to the other, and consequently frequently, largely and mi- nutely discussed. You can hardly open the new testament but you will meet, in some part of the page, some account of what Christ has done to save sinners; and often you find it the subject of whole chapters and even whole books; witness the epistle to the Romans, Gallatians and the Hebrews, where the doctrine of justification through the atonement of Christ is treated with the greatest accu- racy and minutest argumentation, and yet not a word clearly proving the necessity or propriety of Christ's ac tive obedience hi the case. Is it a truth that there is such an astonishing silence on this particular point? that the conditions of the covenant und the terms of a sinner's acceptance with God are stated ;md explained over and over times without number, (so to speak) yet nothing about Christ's active obedience in the room of sinners, or as any part of his justifying righte ousness to be found mentioned either by types, prophets. Christ himself, nor any of his apostles? not even by Paul himself who leaves no stone unturned, who called God to witness that he had declared the whole counsel of God? This docirine is asserted by those who espouse it to be 259 the only ground of our acceptance with God and title to heaven. It must be consequently a most important doc- trine. If it is true, why docs the bible keep it hid from us? Was it inconsistent and improper for God to reveal to us the ground of our title to heaven ? I have examined the principal texts brought forward as proofs to this doctrine by the best writers on the subject; but nothing is said in them at all to prove it. Such an omisoion would be fatal and very unexpected indeed in such a b(A)k as the holy bible. My opponents may retain their sentiments in wel come; but they need not expect 1 can believe it to be a scriptural doctrine when I know the bible does not prove- it true. It is in vain to account for this unaccountable omission by alleging that the death, blood, cross, Sec. of Christ is always mentioned as including the other part of his righte- ousness. We could easily imderstand it and admit it to be so, did it only sometime^ occur; but when it is always the case we have to add that meaning, without any autho- rity, which is really making too free with the \vord of God. We have no right to construe the bible so as to make it speak according to our mind whether it will or not. I have quoted a number of texts with a design to show my reader how full and pointed the scriptures are on the great doctrine of atonement. I hope my reader will take the trouble to examine them at his leisure; and at pre- sent he may take it for granted that there is not one out of the forty passages which 1 have there quoted but speaks pointedly of the atonement of Christ as the condition of oQr salvation. I could very easily quote till my reader w^ould be tired of quotations; for every one who is ac- quainted with the bil)le knows that it is full of such pas- sages directly on this subject, although our opponents cannot bring forw^ard one to prove their point without straining it to the last degree, as I have shown. I will now examine some texts, omitting for the most 260 part those which just speak of the atoiiemeht of Christy and select those especially which give us the idea that all Christ had to do to procure salvation was to suffer the penalty of the law. In that remarkable prophecy in the 53d chapter of Isaiah we have several things to the point: V. 5. " The chastisement of our peace was upon him, and " with his stripes we are healed, v. 10. Yet it pleased the *'' Lord to bruise him. He hath put him to grief. When "thou shalt make his soul an offering for sin, he shall see '' his seed; he shall prolong his days; and the pleasure of " the Lord shall prosper in his hand. He shall see thii tra- " vail of his soul and be satisfied. By his knowledge shall " my righteous servant justify many; for he shall bear their " iniquities," &c. In this passage this doctrine is esta- blished. That the complete fulfilment of the promises in the covenant made to Christ by the Father took place and shall take place solely in consequence of Christ's suffer- ing wounds, bruises, stripes, cutting off (v. 8.) grief, making his soul an offering for sin, bearing their iniqui- ties, and (v. 12.) pouring out his soul unto death; all which Peter plainly intimates was done in his own bod}' on the tree, (1 Pet. 2. 22 — 25.) which is a paraphrase oft this very passage. The promises to be fulfilled are to see his seed, prolong his days, God's pleasure or purpose to prosper or to be fulfilled in his hand or under his direc- tion, to see the travail of his soul or the fruit of his suf- ferings, to be satisfied, to justifj' many by his knowledge; or he Avisely conducting the matters of his kingdom, bringing thousands to the knovAdedge and acknowledg- ment of him by faith as their only atonement shall be the meritorious cause of their justification, dividing a portion and the spoil with the great and with the strong, (v. 12.) It is evident that the whole salvation of the church of Christ and every individual in it is comprised in these promises; consequently I infer that the Avhole salvation 261 vif sinners is in consequence of Christ's suffering on the accursed tree, bearing our sins in his own body. Rom. 3. 20. " Therefore by the deeds ot the law there "shall no flesh be justified in his sight; for by the law "is the knowledge of sin." By the deeds of the law is undoubtedly meant active obedience or fulfilling the pre- cepts of the law. The reason why no person can be jus- tified by active obedience is because by the law is the knowledge of sin; that is, the law testifies that all flesh has broken its precepts. The law does not except the flesh even of Christ when it views him as a legal surety; nei- ther can it; for the law could not possibly accept of Christ as a surety without viewing him as a sinner; therefore, it must be granted, it cannot be got over that Christ could no more be justified as our surety by active obedience than we could. Consequently (for the inference is inevi table) the active obedience of Christ was not vicarious or the law must condemn it, and therefore cannot be a part of his imputed righteousness. V. 21. "But now the righteousness of God without "the law is manifested." The righteousness of God is undoubtedly the righteousness of Christ, who is a divine person and fulfilled the law under the authority of his Fa- ther. (John, 10. 18.) This is abundantly evident from v. 25. " Whom God hath set forth," 8vC. This text proves, therefore, that the righteousness of Christ is " without "the law." This is an elliptical sentence; for it is impossible for any righteousness to be whhout the law; for neither righteous ncss nor sin can be without a rule of rectitude; (chap. 2. 13. and 5. 13.) The full sentence is, "The righteousness " of God w ithout the deeds of the law," or without active obedience. This text then proves that the righteousnesi, of Christ is without active obedience. It must be withoiU either his active obedience or ours; but it cannot mean ours; for we have no hand in it; for it is the righteousncs^ £62 of God, of Christ ; and consequently the righteousness of Christ without his fulfilling the precepts of the law. This important idea in the negative lays the apostle under the necessity of pointing out the positive ; for he is treating the subject systematically; and the salvation of both Jew and Gentile was depending. Therefore he proceeds to point out particularly in what this righteousness consists. And as in V. 21. he had said negatively that it did not consist in his active obedience; so in v. 24. 25. he says positively that it does consist in his passive obedience. '^ Being justified freely by his grace through the redemp- " tton^ that is in Christ Jesus. Whom God hath set forth '•' to be a propitiation (or atonement) through faith in his " blood, to declare his righteousness for the remis- " sion of sins which are past through the forbearance of "God." Rom. 5. 10. " For if when we were enemies, we were *' reconciled to God by the death of his Son, much more, " being reconciled, we shall be saved by his life." There are some who think the life here spoken of is the active obedience of Christ; but the generality of the more judi- cious understand by it the intercession of Christ. And it iscertainly evident that his living intercession is what the apostle meant by the life of Christ, from Heb. 7. 25. The apostle had said that the priests under the law were not suffered to continue by reason of death; but that Christ continuing ever had an unchangeable priesthood. "Where- -' fore (he argues) he is able also to save them to the ut- ■' termost that come unto God by him, seeing he ever '■'■ liveth to make intercession for them." This is also evident from chap. 10. 12. This being proven, I proceed to observe that the above ; text proves that the death of Christ is the only ground of j reconciliation; and that reconciliation is the ground of salvation. Now how unreasonable must it .be to suppose that the apostle could mention the death of Christ, and 263 the life of Christ after his resurrection and ascension, and yet not the active obedience of Christ, if his active obc dience is one special part of the grounds of our justifica- tion. It is certain that this text makes the death of Christ the ground of reconciliation and of Christ's intercession; and it is certain from John 16. 7. 8. that an application of the benefits of the gospel is in consequence of Christ's ascension to his Father, and his prevalent intercession; that the Spirit is sent to abide with believers in conse- quence of Christ's intercession is also very evident from John 14. 16. '* 1 will pray the Father and he will give you •' another comforter," &c. From all these scriptures it is evident that the whole salvation from first to last is in consequence of the death of the Son of God. Again, Gal. 6. 14. " God forbid that I should glory save in the *' cross of our Lord Jesus Christ." If Christ's active obedience is the only thing which entitled Paul to lieaven and happiness, as our opponents assert, then he was cer- tainly rash and quite unguarded and indeed very wrong in this most glorious resolution. Paul certainly ought to glory in the active life of Christ, as well as in the cross of Christ; for the one delivered him from hell and the other entitled him to heaven. He therefore certainly neglected, or forgot, or refused to acknowledge the full half of his redemption; and consequently missed the full ground of his glorying. And it is in vain to say the one is included in or understood by the other; for inasmuch as that never has been mentioned in the bible, it lacks proof. Heb. 9. 15. " For this cause." For what cause? Be' cause the blood of Christ who offered himself ^\ ithout spot to God, purges the conscience from dead \\orks tu serve the living God. (v. 14.) " He is the Mediator of "the new testament" (or covenant. )' For what purpose was he appointed the Mediator of the new covenant!^ " That by means of death for the redemption of tlit •' transgressions under the first testament, for covenant 264, ^ " they who are called might receive the promise of eter- " nal inheritance." This is certainly to the point. Five things are proven by this text. 1. That the cove- nant of redemption was founded on the blood of Christ. 2. To the conditions Christ did agree; and he did become the Mediator of the covenant. 3. That in fulfilling this condition he died. 4. That his death was the redemption of transgressors. And 5. The only condition on which those who are effectually called do receive the promise or title to eternal glory. Therefore Corol. 1. It is not true that the active obedience of Christ entitles us to heaven ; the scripture is so far from proving that doctrine, that it positively asserts the con- trary. I'he above text proves that the promise of eternal inheritance is to those who are called by means of death for a redemption. Cor. 2. It also proves that redemption is by means of death; so there is nothing for active obedience to do ii» point of suretiship for the sinner, or as to his title to every blessing of the covenant. Cor. 3. That doctrine is consequently not only unscrip- tural, but directly contrary to scripture ; because it asserts that our title to heaven, or the promise of eternal inheri- tance, is through Christ's active obedience; whereas Paul in this text asserts the contrary, even that it is by means of death. Tliat doctrine is therefore false, not having a '' Thus " saith the Lord" to support, but a " Thus saith the Lord'" to contradict it. 265 CHAPTER X\ 1. Chrisfs passive obedience the meritorious cause of om justification. It is acknowledged by all and proven by Lev. 16. 2 — 23. that the high priest went into the most holy place with the blood of the sin oftering, and with lire off the altar to burn incense in the most holy place, to make atonement and intercession for the people. It is also acknowledged that the holy place was a type of hea\'en. Paul affums that " Christ is not entered into the holy places made with " hands which are the figures of the true; but into heaven " itself, now to appear in the presence of God for u§." How evident it is from all this, that the intercession of the high priest and the intercession of Christ, is and was in consequence of the blood of atonement. It is acknow- ledged by all that the intercession of Christ secures to believers the favour of God, and the acceptance of their persons and all their services; and at last their eternal in- heritance in glory. Paul makes salvation to the uttermost an immediate consequence of, and secured by Christ's perpetual intercession. Heb. 7. 25. "■ Wherefore he is " able also to save to the uttermost, &c. seeing he ever " liveth to make intercession for us:" and in v. 24. he makes the unchangeable priesthood of Christ the ground of his intercession. And hi chap. 9. IJ, 12. and 10. 12. he makes the intercession of Christ to be in consequence of his having offered himself a sacrifice for sin. It is ver\ remarkable how elegantly the apostle describes the sole ground of the triumphant joy and perfect security of the believer; notwithstanding every possible circumstance or occurrence whatever, in heaven, cartJi and hell. (Rom. 8. ;V2 — 39.). Now take notice of the 34th verse, where wr 2L 266 are directed to the whole j^round of the christian- s triumph. 1. " It ib Christ that died." Here now is the radical ground of all. 2. " Yea rather that is risen again." Here is the in- fallible testimony of the validity of his death. 3. *' Who " is even at the right hand of God." '* For the suffering " of death crowned with glory and honour, exalted as a *' Prince and a Saviour to give repentance to Israel, and ''the forgiveness of sins." Entered into the most holy place by his own blood. And 4. " Who also maketh in- " tercession for us." To trace the matter back from the effect to the cause it stands thus: 1. The impossibility of being separated from God's favour or the love of Christ, or of God in Christ Jesus our Lord. 2. Christ's interces- sion. 3. At the right hand of God. 4. His rising again from the dead. And 5. The death of Christ. Thus you see that the death of Christ is the meritorious cause of all; his resurrection the testimony of the complete efficacy of his death; and his resurrection and exaltation at the right hand of God, a testimony of the^ull approbation of his Father, and a due and orderly location for intercession; and his intercession is the direct efficient cause of the whole work of salvation; but the only merit, or prevalent ground of the plea of Christ's intercession, which obtains the full blessings of the covenant is the great sacrifice of the cross. The bible asserts these things too plainly and too often to be denied. How then is it possible for us to assert in the very face of scripture, proving and asserting again and again to the contrary, that it is the active obedience of Christ that entitles us to the favour of God, to the bless- ings of sanctification, and to the glorious inheritance of heaven? Does Paul, who treats the subject with all possi- ble logical accuracy, establish our title to heaven or our sanctification on the deeds of the law? Or does he talk of Christ's entering into the most holy place, in consequence of his actively obeying the precepts of the law^ Does he 267 not assert tlie very reverse, that it was by his suffering tlie penalty of the law in our stead? What is the meaning of the words sacrifieej blood, atonement, offering, suffering, death, &c.? What is to be understood by the phrases, the suffering of death, through death, reconeiliation for sin, 10 ofi"er sacrifices, Christ being come a high priest, thou art a priest, such an high priest, not by the blood of goats and calves but by his own blood, eternal redemption for us, blood of Christ, offered himself, by means of death, death of the tesU\tor, not dedicated without blood, blood oi the testament or covenant, purged with blood, without shedding of blood, purified with bitter sacrifices, offer himself to put away sin by the sacrifice of himself, Christ once offered to bear the sins of many, offering of the body of Jesus Christ once for all, offered one sacrifice, by one- offering he hath perfected for ever them that ai-e sancti- fied, consecrated through the veil, that is to say, his flesh, the blood of sprinkling, suffered without the gate to sanc- tify the people, through the blood of the everlasting cove- nant? Do these words and phrases mean active obedience? . Are we to conclude from them that Christ fulfilled thei precepts of the law as a surety in our behalf? Yet these] are the very words and phrases, which the apostle makes use of, in explaining, proving and establishing the ver) o-round of our justification and complete salvation. What objection could the apostle have against mentioning the active obedience of Christ, if it is one of the grand pillars of our salvation? But seeing he has carried the point without it, and fixed upon the passive obedience of Christ, what right have we to introduce another ground of salva- tion? To introduce this additional ground of justification would certainly weaken, if not contradict the apostle's reasoning. His arguments evidently go to prove that the« atonement of Christ was perfectly suflicient to perfect our complete salvation; but this doctrine positively denies it. and says that ;ill the atonement docs is to. procure out 268 pardon, but gives us no right or title to acceptance with God, to sanctification or heaven. But I say again, " in '* vain we teach for doctrines the commandments of men." Should we not be afraid to interpolate into God's cove- nant such an important article as will effectually change the very condition of it? Now if the scriptures have not made it necessary for Christ to obey the precepts of the law as a surety for us, we certainly do very wrong in shifting the grounds of God's everlasting covenlmt. But if the bible proves the entire sufficiency of Christ's passive obedience we cannot possibly be justifiable in asserting the contrary. When we find such a profound silence in scripture on this particular, before we presume to infer it from dark hints, by far fetched constructions and inferences, we ought to consider vvhether such a thing as active and passive obedience is possible, reasonable or just; lest we thoughtlessly introduce the bible as requiring, that which would be no honour for God, or for Christ, to attempt to perform, or for the law to require. Again, It would require Christ to be invested with another office, to fulfil the precepts of the law as a vicar in our stead. The scripture is, on this supposition, defi- cient in not telling us what this office is, nor yet saying a single word about it. Perhaps this argument at first sight may appear sophistical, or rather whimsical; but let us consider it a little, and perhaps we will find it un- answerable. 1. He could not do it as a prophet. The business of a prophet is to teach, or instruct. He may instruct by any means possible. Christ instructs by his Spirit, word and example. Consequently he could keep the precepts of the law as a prophet, to set an example before his people; and the bible expressly says he did it for this very pur- pose. (1 Peter 2. 21, 22, 23.) 1 Cor. 11. 1. "Be ye' " followers of me even as I am of Christ. 1 John 2. 6. "'■ He that saith he abideth in him, ought hims'elf also so to 269 " walk even as he walked. John IS. 15. 1 have given " you an example that ye should do as I have done to "you. (Rom. 15. 5.) Mat. IG. 24. Let him take up his " cross and follow me. John 10. 4. He goeth beiurc and " the sheep follow him. John 12. If any man serve me, 'Met him follow me." (Eph. 5. 1. John 8. 12.) But it is naturally impossible for him to fulfil the law as a surety, in the room of sinners as a prophet, because the business of a prophet does not apply to such a thing. 2. He could not do it as a priest. The office of a priest ^ isto make atonement and intercession. But the fulfilling of ihe precepts of the law, is the direct opposite of atone- ment; for it is working out a perfect righteousness bv the deeds of the law for the express purpose of justifica- tion without sin; and consequently the design of it is to prevent the necessity of an atonement. If Jesus Christ had an office to fulfil the precepts of the law as a surety, the complete execution of that office would completely nullify his priestly office; for I have already shown that perfect obedience, and atonement for sin, are incompa- tible with each other. A sacrifice must be pure, or free from sin. Aaron could not be a priest but on the prin ciple of first purifying himself by an atonement for his own sins; then he could offer for the sins of the people. (Lev. 16. Heb. 7. 27.) No first born of men could be offisred, because all have sinned; therefore God directed the Israelites to redeem the first born with a lamb. (Exod. 13. 2, 12, 13.) He claimed the first born of every thing as his own; yet he ordered the lamb to be sacrificed in the room of the first born of men. God appears to abhor the thought of men sacrificing their children, no doubt for the unnatural iTuclty of it, and also because the children being in a state of sin, such a sacrifice could not be acceptable to the Lord. The priest was to be purified with sacrifices; also he must be free from all superfluity or deficiency in his bodily part^. fLcv. 21. 17 — 21.) 270 I'he sacrilice also which he offered to thq Lord was to be without blemish. (Lev. 21. 18 — 22.) All this typified the spotless purity of Christ, both inwardly and out- wardly, and points directly to Christ's fulfilling the law for himself in order that he as a priest, and himself as au offering might be fit to offer, and be offered as a sacrifice holy and acceptable to God in the room of his people. From these thiags it evidently appears, that although the office of a priest was peculiarly and directly to make atonement, yet it was his preparatory duty to keep him- self clean, and also to have a clean offering; and reason and propriety dictate the excellence of those rules. From this, therefore, it is abundantly evident that Jesus Christ had to keep the law; and that he really did so, not only as a prophet to set an example before his people, but also as a priest to fulfil his preparatory duty, to fit himself for the proper execution of the priest's office, that he might be a proper atonement for the sins of his people, and that he might be a perfect priest to offer himself a sacri- fice to God. Now although the scripture is silent as to Christ's ac- tive obedience as a part of our justifying righteousness, yet it is so far from being silent as to the life of Christ, that it gives us a special account of it, not only that he lived holy, but also the end which was gained. We have seen already how pointed the account is, as to the ex- ample of Christ; we have also observed the meaning of the typical unblemished state of the priests and sacrifices under the law; and we also have it particularly stated in the new testament that Christ was the complete anti- type of all these things. Jesus expressly says, " I came not to destroy the law, " but to fulfil." No doubt the moral law was particularly meant as well as the ceremonial law, and seeing both are positively proven in scripture, it is proper to understand it both actively and passively. The whole life of Christ, as related by the evangelists was a life of spotless holi- 271 ness, so that when he came to the cross, he came as a lamb without blemish and without spot. And although God would not accept of any of the first born of men as a sacrifice, they being born in sin, yet he accepted l.is only begotten Son, born of a virgin, " that holy thing •' which shall be bom of thee, shall be called the Son of ** God." Thus according to the correct account of the bible, we find that our blessed Saviour beWrg- the seed of the woman, and not the natural seed of Adam, was bom without the limits of the covenant of works, and conse- quently without guilt and sin. Living his whole life in perfect obedience to the moral law, he becam.e a suitable; and proper high priest for us, and a fit and proper sacri- j fice to be offered without spot to God; he being both the | priest and the sacrifice. The apostle Paul certainly takes notice of this impor- tant circumstance in Heb. 9. 14. '' Who (Christ) through " the eternal Spirit offered himself without spot to God." He must certainly mean the spotless purity of Christ, as a sacrifice without blemish. Also chap. 7. 26, 27. " For such an high priest became us, who is hoh , hurm- ** less, undefiled, separate from sinners, and made higher ■< than the heavens. Who needcthnot daily, as those high <* priests to offer up sacrifice first for his own sins, and " then for the people's." This is surely to the point. He was inwardly holy, outwardly harmless; and consequentl}- he was undefiled; he was without blemish; and, as the priest and the sacrifice under the law were to keep separate from, and not to touch any thing unclean, so alluding to this circumstance he is said to be separate from sinners, viz. in his state and character separate from or a contrast to sinners, not touching any thing morally unclean. My opponent acknowledges the perfect holiness of Christ in all this; but says that it was to fulfil the law in our room; but he must remember that this lacks proof, (as I have"; sjipwn) and that I have demonstrated this to be unjust' 272 and legally impossible. Also in addition to what 1 liave said the apostle here, where he is treating the subject, does not say a word about his perfect life being meritorious as a vicarious righteousness, but only to make him a suit- able priest, and his atonement to be for us and not for himself, "Who needed not as other high priests to offer " up sacrifices first for his own sins and then for the peo- *' pie's." So that it is certainly plain that Christ's active obedience was to prepare him to be a suitable atonement for us; and that it is his atonemgnt onl^^ that is imputed to us for justification. If Christ had not kept the moral law perfectly he would have had to make atonement like Aaron, first for himself and then for the people; but he could not have borrowed righteousness, like Aaron did, from another to purify himself; he would have had to shed his own blood to fit himself to shed blood for his people. But the apostle says he needed no such thing, because he was holy, harmless, &c. Besides, if the typi- cal blood without any active righteousness did give Aaron acceptance before God, which it certainly did, why can- not the antitypical blood, even the blood of Christ, to which Aaron looked through the blood of the bullock, render those acceptable to whom it is applied, even with- out active obedience? If not, then this blasphemous con- clusion must be drawn, viz. the blood of the type was greater than the antitype. Again, v. 28. " The lawmaketh men high priests who " have infirmity; but the word of the oath which was (re- *'vealed) since the law (to David, Palsm 110. 4. long "after the priesthood was established in Aaron) maketh ** the Son (an high priest) who is consecrated for ever," TSTgAsiw^eOov, completed, perfected, finally declared righte- ous or holy; who needed not to offer for his own sin, be- cause he was without spot or blemish, being consecrated or made holy by his miraculous birth and active obedi- ence. 1^73 Thus wc sec that Christ could as u piophcL ruUil ihc law, and also at the same time luHil it in the prerequisite duties of a priest; i3Ut he could not fulfil it either as a prophet or a priest in our room, as our surety for the per- fect fulfilment of the law ; and as I have already observed, had he another office by which he could go our security to his Father for the perfect fulfilment of the law for our righteousness, he must lay aside his priestly oificc be- cause the two would clash and oix-rate dlicctl) against each other. Perfect ol)edicncc must for ever render atone- ment unnecessary; and in that case Christ must appear lit the rig-lit hand' of God as a counsel, not as a priest; he must hide his wounds and plead not guilty. He must put oft' the purple robe and put on the white robe of spotless innocence; he must obtain liberty to the captive, not be- cause he had paid the debt, but because no action lies in consequence of perfect obedience to the precepts of the law. I grant that this, to speak after the manner of men, would have been infinitely easier for Christ to do; for it would have been infinitely agreeable and even as his meat and drink to keep the moral law; but it made him sweat, and groan, and bleed, and die, to make the atone- ment; and i cannot conceive that infinite wisdom would ,«hoose the bitter instead of the sweet. But the evident truth is justice left no alternative; for blood it must have; ^Heb. 9. 22.) and hence the bloody cross is the only ran- som. »»»• rT thy 2 M 274 word ivill is taken notice of by the apostie as expressive of the conditions of the covenant which Christ cheeriully undertook to perform ; and by the performance of which will or condition he procured a title to all the blessings of the covenant for his people. He comprises the blessings" of the covenant in the word sanctified; because the grand design of the covenant was to restore the moral image of God, which we lost in the first covenant, which consists in holiness; and this lost image is restored by sanctification; aird every thing necessary to it, and a consequence of it is comprised in this one word. (Rom. 8. 30. 1 Pet. 1. 2 — 5. Heb. 12. 14.) But the whole depends on what Christ did in doing his Father*s will; this the apostle says was the ofl'ering of his body once for his people. " By the which " will (says he) we are sanctified through the offering of " the body of Jesus Christ once." I think there can be no evasion here. Can my opponents force in the active obe- dience of Christ here, in spite of the positive declaration of Paul, making the atonement the only thing, and argu- ing both the propriety and sufficiency of it? I acknowledge that it is a very common thing both in speaking and writing to mention one particular part of a circumstance, for the sake of brevity, as including the whole; and sometimes the \7hole is taken for a parr. (John, 12. 19. Rom. 13. 10.) Thus faith is elegantly taken for the whole life and salvation of a christian; we are also said to be saved by hope. But it must be very unreason- able to be uinderstood so v/ithout there is something that makes the meaning evident. I certainly would understand the apostle (Rom. 8. 24.) to mean that hope was the only grace of the Spirit, were I not told that there were other graces. But how unreasonable must it be to understand active obedience to be included in passive, when it is nei- ther said to be so in the bible nor yet necessary in the nature of the things themselves. Must I conclude a man is perfectly holy because I see him condemned as a sin- 275 „er'^ No: so far from it (hat I must have vcy crcduabc 1 matiou bclbrc I could believe it; and « I.e. I would bell-ve it I would u.Kloubtcdly thuik he had a,> u.,just .ud^e. Sueh eonstructions as .l>ese are so far from be.ng naturally or necessarily admitted that wc cannot bel.cve them when they arc atseited. .r,.,,;. It is in vain to sav that in this case Christ died, not fo. h.s own sins, but the ^ins of his people. 1 ask was « because^ his people were righteous d.at he Icept the law for them. No certainly, for thc.i the law would .equnc the .^?hte- 'ou Jness of two persons in the case of one person; which .s unjust. Then it must be for the s.n of h.s people that Christ fulfilled the law. Now admitting this, I ask again, did the law require any thing more than perfect acme righteousness instead of sin? It certainly could not Then when Christ died, after he had satisfied the law for the sin of his people already, did he not render two satisfac- tions for one crime? No person wilfully and knowingly could hold such sentiments without bemg guiUy ol blas- phemy against God and his divine law. How can divines > leap over sueh heterogeneous cmsequenccs n. order to maintain an old tradition, and assert without any proof or reason that the death and sufferings of Christ include h.s\ active obedience in our stead? For my part I am not dis- \ posed to knock out my brains as a compliment to my an- cestors, dearly as I love them. Who I believe this doc trine I must have an argument which has some force in if and bad as I am I will give that much honour to thi- bible as to learn from it what Christ did for the salvation of sinners. :276 CHAPTER XVII. riie moral propnctij of the covenant of redemption. We are in the third place to show that the covenant of redemption is perfectly consistent with the principles of moral rectitude and justice. Before I proceed to the discussion of this point I will make a preliminary remark. There is nothing in all the bible that can counteract the diabolical designs of Satan or level the pride of the human heart but the condition of the covenant of redemption fulfilled in the atonement of the cross of Christ. (1 John, 3. 8.) Satan in his infiu ences on the minds of sinners bends his force particularh against this point in the gospel. He cares not what youi creed is, or how many articles you have in it, if you only leave out this one article, viz. the atonement of the cross. He still considers himself sure of his prey let the sinner believe what he v.all and feel what he may if the cross of Christ is not revealed to him. He knows that nothing but that can save a sinner; and that that can and will save eve- ry one, even the very chief of sinners, if it is applied unto. (2 Cor. 4. 3, 4.) All the world has been in opposition to the cross; and thousands even of those who profess the christian religion, although they acknowledge themselves friends to the gospel and even pretend much respect to Christ, yet deny the vicarious merit of the cross. The papists can depend upon the virgin Mary and all or any of their canonized saints^ and the effects of purgatory, and the prayers and absolution of their priests. The so- cinians can look to the rules and example of Christ. The arminians can acknowledge free grace given to all yet none to be siived by an established covenant but in con- !?equence of improving and continuing to improve that 277 common grace. But notwithstanding all the sophistical arguments winch the pride ol' man, or the cunning and malice of Satan can invent, the doctrine of the vicarious atonement of Christ can be vindicated to be perfectly con- sistent with justice and equity. All confess that God is infmitely holy and just, and consequently will do nothing wrong: and that he is inii nite in wisdom and knowledge, and consequently li,e cannot be mistaken, and cannot do any thing improper through ignorance, inattention or oversight. The bible unquestionably proves the plan of the gospel to be found- ed on the vicarious atonement of Christ as a surety ; as 1 have sufficiently explained and proven. The inference must consequently be, that the atonement of Christ must be consistent with every dictate of holiness and propriety ; it being the will of a God of infinite perfection and glory. Every just law can if it will, admit of suretiship in every case where a surety can be admitted on equitable principles. This is evident from the universal practice of courts of justice, which every one knows and acknow- ledges; and also from the bible which mentions it as lawful, and gives us several examples of it. Prov. 6. 1 — 5. and 11. 15. It is true these texts advise to care- fulness in the matter, but do not condemn it as wrong; so also Prov. 17. 18. and 22. 26, 27. Judah went suret} to his father for Benjamin. Paul was surety to Phile- mon for Onesimus. It was usual to take pledges and give hostages in various cases and circumstances. But several circumstances are necessary to render ii just to be a surety, especially for Christ to die in the room of sinners. 1. None can be forced to be a surety against his will. But Jesus was willing; and became a voluntary surety. Ps. 40. 7, 8. Heb. 10. 9. 10. Tit. 2. 14. " Not my will " but thine be done." " My delight was with the sons of *' men. Here am I, send me." 278 2. Every surety must have a right to do, or give what he is to be bound to by his suretiship. Hence the ciA il law does not admit of surety, where life is at staice; be- cause no man has a right to dispose of his life. But our glorious Surety had. " I lay down my life, says he, for " my sheep. No man taketh it from me; but I lay it '* down of myself. I have power to lay it down, and I '' have power to take it again." John 10. 15. 18. 3. As no man can be forced to be a surety, so no man can oblige the law or the person having the demand, to take him as a surety. But the Father was well pleased imhim and chose him, and promised to accept of his atonement. Mat. 3. 17. Is. 42. I, 6. and 53. 10 — 12. " The Lord is well pleased for his righteousness' sake. '' He will magnify the law and make it honourable." 4. If the person was known not to be able to answer the demands of justice he could not be admitted; for jus- tice cannot be disappointed or trifled with. But Jesus was able to bear the stroke of death and to satisf) the demands of justice. Ps. 89. 19. 5. The public must not lose a good citizen, and save a bad one. Every principle of justice and good policy would refuse suretiship in such a case. But there was nothing lost, but every thing gained, so to speak, by the death of Christ. He died indeed; but he arose again the third day. He was buried on our Friday, in the evening, which according to the Jewish mode of reckoning time, was the sixth day ; he rested from his labours in the tomb on the Jewish sabbath, which was our Saturday; and very early in the morning on our sabbath he rose; which made the third day. He was dead fiom three o'clock on Friday evening till about six o;i sabbath morning at break of day, about thirty-nine hours; then he arose triumphant from the grave having spoiled the powers of death and hell, and purchased eternal salvation for his people, Rom. 4, 25. So that his death was no loss but infinite 279 gain. God was glorified in all his perfections; our adorable Surety was liiglil} exalted and crowned Avith glory and honour. The law was magniiicd and made honourable; and thousands of sinners Avere redeemed from eternal ruin and made for ever happy in the enjoy- ment of God as their gloiious portion lor ever. Notwithstanding blinded mortals through the pride and enmity of their hearts find fault with this plan, and employ their boa5.ted wit and wisdom in ridicule and scorn; yet the gospel plan is the admiration of angels, the terror of devils, the glory of God and the salvation of sinners who believe in the Lord Jesus Christ. This plan of grace and redemption can not only be proven from the bible; but ii can also be vindicated from every principle of moralit} and justice. Well might the apostle say, " If " any man love not the Lord Jesus Christ let him be " anathema maranatha; and God forbid that I should " glory save in the cross of our Lord Jesus Christ." Upon the whole, from the view which I have taken of this covenant we may conclude that it well deserves the honourable title of the covenant of redemption; because that when all had sinned and come short of the elory ol God, when we had involved ourselves in a state of ruin and despair, God of his own boundless grace and mercy was pleased to give us another covenant head, in whom was treasured the rich stores of his love, grace and mercy. But in order that we might be removed from un- der the curse and entitled to the boundless grace of this covenant, he, our Surety had to suffer the curse for us as the price of our redemption, and consequently as the condition of the covenant. We find that the holy life of Christ was to set us an example to follow his steps, and to prepare himself to be the great high priest and atone- ment for his people. We find that according to the terms of the covenant he offered himself on the cross, a sacri- fice once for all; and that by his one offering he hatli 280 for ever perfected them that are sanctified. We have seen that his passive obedience alone is the robe of righteous- ness which is imputed to believers. That it is sufficient for our complete justification; by which we are redeemed from hell and entitled to heaven. That his glorious re- surrection is a testimony of the validity of his suiferings and the approbation of the Father; and that through his prevalent intercession the divine communications of the Spirit are sent down to accompany the gospel, to gather in his people, and apply to them the inexhaustible riches of his great salvation. That we not only have a clear ac- count of it in the infallible word of God; but also that the justice and equity of the whole plan can be fully vin- dicated to the satisfaction of any reasonable mind. What heart that ever has felt the power of divine grace, can withhold the tribute of praise? What heart that has ever inquired, " What shall I do to be saved?" but has found a complete deliverance by having the interesting inquiry answered by the glory of this covenant? What heart that has ever fled to the blood of sprinkling but can rest in this covenant which is well ordered in all things and sure? and finally who, that ever has a title to the blessings of tliis covenant, but shall be for ever with the Lord? CHAPTER XVIII. Improvement. If any cannot feel thankful for the covenant of redemp- tion, it must be because they are not sensible of the ruins of the fall. It is the most astonishing circumstance that ever was heard of. For God to create ten thousand times ten thousand worlds is not comparatively astonishing. It was truly a glorious display of his almighty and eternal power and godhead. His common and universal provi^ 281 dence is a continued manifestation of his divine wisdom and £^oodntss. But the covenant of redemption is tl\e re- conciling of jarring perfections; wherein God gives a "ftiost striking view of liis moral excellence and glory. Holiness is God's moral character. Holiness consists hi the exercise of justice, goodness, and truth; and justice is the radical principle of all. Justice always has one of two demands: The first is perfect righteousness: If this be wanting, then the second demand is death. On the exercise of justice in the first case God is good to his creatures individually by blessing them with happiness; but when his law is transgressed, then justice has its second demand, which is always penal. In the exercise of justice in this case God is good as a moral governor to his creatures at large, taking the whole government and his whole kingdom into view; and his goodness con- sists in punishing the wicked. This does not make the individuals happy who have sinned; but it is essentially necessary to the happiness of the general subjects of his government, which could not be happy without it; for it is impossible for sin to make happy. So that God's good- ness is the consequence of the proper exercise of justice. Truth is the opposite of falsehood. When justice is ex- ercised exactly according to its demands, then there is no deception or disappointment; truth fulfils the expecta- tions of all ; but if God would not punish the wicked, or IT he would punish, or even not justly rewaid the righte- ous, in either case there would be falsehood, deception, and disappointment. So that both goodness and truth depend upon the proper exercise of justice; and justice is the essence of God's moral character; and the proper exercise of justice in all cases and in all circumstances and towards all creatures is spotless holiness. Jer. 50. 7. Ps. 89. 14. and 47. 8. Now for God to punish the guilty race of Adam, as he has done the devils in hell, would i)e a most natural exercise of justice in its penal demands: 2N 282 but every individual must be miserable for ever. Indivi- dual goodness towards sinners is mercy; but mercy can never take place, because goodness is the exercise of justice; and justice forbids goodness to be exercised to individuals who have sinned and rendered themselves liable to misery. So that mercy and justice are as directly opposite to each other as any two things can possibly be. But justice sits on the throne and holds the reins of government; and nothing can be done contrary to its dictates. But God was determined to be merciful, and to give a display of his divine glory in making sinners liappy in the enjoyment of himself. He had thousands of sinners who had transgressed his holy law, and lay under the vin- dictive sentence of his justice. All the devils in hell, and fallen Adam and all his posterity were present in his view from eternity; all held fast, by his inflexible justice, under an irrevocable sentence of damnation. He passed by the angels who sinned, and chose to save sinners of the race of Adam ; and also farther to glorify his awful sovereignty, he chose whom he would of Adam's posterity and gave them to Christ as his spiritual seed in the covenant of redemption. Here are the wonders of redemption ! Wis- dom opening the way for mercy by satisfying justice! Giving it its full demand in our glorious Surety! We be- hold the whole plan exhibited in the cross of Christ! Our faith with solemn wonder and profound reverence beholds Jesus of Nazareth hanging on the accursed tree; in his boundless love he takes the bitter cup and drinks the very dregs of his Father's wrath; the sword of justice which cannot pity nor spare vented all its vengeance on his de- voted head. The glorious victim fell, and the sinner un touched. " He made him to be sin for us who knew no " sin, that we might be made the righteousness of God in " him." Now mercy begins to triumph; she decks herself in thf 283 bloody garments of the cross and takes justice in her soil embrace; they mutually kiss each other and unite their voice in proclaiming " Glory to God in the highest; peace " and good will towards men." Never was there such a display of the glory of God. Never did mercy and justice unite before. Devils saw it and were confounded. Angels saw it and adored. Men saw it and mourned and rejoiced and hoped for pardon. In all the records of history was it ever said; in all the secret recesses of the mind was it ever thought, that God could he just, and yet the justifier of him who believeth on Jesus? But the bible proves the fact, and the gospel proclaims salvation to the ends of the earth. • O my soul art thou interested in this wonderful cove- nant? Has Jesus done all this for thee? Hast thou broken the laws of God? and does he mercifully forgive thy sin? Who am I, and what is my lather's house, that I should be so happy? I cannot think of hell but I feel my just desert; and yet am I an heir of an eternal inheritance, tiirough the death of my dear Lord? O believer, what has Jesus done? He has fulfilled the condition of the covenant of redemption. He has died that you might live. He has satisfied justice that you might receive mercy. And where is he now? He has ascended to his Father. Blessed Intercessor! he is at the right hand of God; he has taken his own blood, and has entered into the most holy place. The validity of his death obtains every blessing from his Father. When he pleads his blood nothing can withstand him. No benefit is too great for it to purchase. Justice approves; and the promises of the covenant insure the blessing to every believer. Infinite wisdom planned, and conducts the whole plan. Infinite power executes, and infinite truth and faithfulness secure the performance. And what can I say more? Are these the blessings which are denied devils, and which sinners despise? Are believers the only partakers ? And is the be- liever unthankful? Unthankful did I say? Would my rea- i84 der be astonished were I to say, that even the believer gan hardly trust his soiil in the hands of the Saviour notwith- standing air? Does such a covenant as this admit of a doubt? This second covenant was not like the first, Adam was a finite, fallible creature; Christ was die Lord from heaven. The first covenant was doubtful from the begin- ning, because of the fallibility of Adam who had to fulfil the condition of it; but the second was so vvell ordered in all things and sure, and the surety so infallible, that thou- sands were pardoned and saved, and went to heaven long before the condition of the covenant was really fulfilled. Abraham, Isaac and Jacob, all the prophets, and the thou- sands of Israel and Judah, who believed long before the coming of Christ in the flesh, received pardon and sancti- fication, and a title to, and an entrance into the kingdom. God risked his eternal honour on the faithfulness of his Son, and applied the blessings of the covenant even before they were purchased; because the surety was faithful. How firmly does the apostle argue Rom. 5. 9. " Much " more being now justified by his blood, we shall be saved "from wrath through him." But alas! notwithstanding the stability of the covenant, the faithfulness of the surety and the ransom paid, yet believers are prone to scruple their title to happiness. We are apt to introduce condi- tions as terms of salvation, which are hard to perform ; and not contented with faith the only condition of the gospel, we substitute §ome of the very blessings stipulated in the covenant as terms which we have to perform, such as repentance, reformation, good feelings and good works. We forget what the ajwistle says, Rom. 4. 16. " Therefore " it is of faith that it might be by grace to the end the pro- ^' mise might be sure to all the seed;" and when we are brought to acknov/lcdge faith as the only scriptural term of salvation, we are prone to work still by believing; and we try to purchase instead of accept of salvation. Thus the poor desponding believer, instead of trus'ting with a 285 suitable firmness to the promises of the gospel, is trying too much to obtain acceptance by the deeds of the law*, falsely imai^ining that he must become acceptable to Christ, not as a sinner but as a penitent believer; and his fai^ih must consist of holiness of heart, hatred to sin, lo^ e to God, sore, sorrowful repentance, and a thorough relbr- mation. Now had Christ come to call the righteous and not sinners, and if the law would accept of a sincere, in- stead of perfect obedience, such believers might, for what I know, have a comfortable hope and much thanks for their industry in preparing their hearts for Christ. But the fact is; Christ came to save sinners, and offers freely every thing necessary to sahation; and only asks the consent of the heart to the generous proposal. The unhappy man, fond of lending a helping hand, and feeling that much is lo be done before he can be si-ved, starts back, and cries, *' The •■' terms are too easy." But he forgets, or perhaps never considered, that Christ and not faith had to perform the work. So he foolishly loses sight of the overture, by quarrelling with the diminutive size of his faith. Thus for want of p oper views of the covenant, or plan of redemption, he cannot feel his interest in it ; and is for- ever trying to save himself in order to persuade Christ to save him and render his prayers and his faith acceptable to the Redeemer of sinners. But if doubting christians must doubt we cannot help them while they will not be persuaded to trust with confidence in the promises of God. But let those who can say with Paul, *' I know '' M'hom I have believed; and 1 am persuaded that he is " able to keep that which I have committed unto him " against that day." 1 say let all such consider the infinite stability of the covenant of redemption. The moral law is glorious and dreadful. It is the grand stratum of the whole procedure of the divine governmenl. The covenant of works (as we call it) was made \vith Adam as the representative of his posterity. This cove- 286 nant graciously proposed and stipulated every necessary grace to Adam and his posterity, to maintain them in a perfect conformity to this law ou the easy conditions of not eating the forbidden fruit. We are consequently left without excuse ; and it really is enough to level our pride with the dust to think of the gracious opportunity afforded in the first covenant t6 us in our federal, head. Heaven with all its glory; holiness with all its divine beauty; in short, perfect conformity to the moral law and perfect happiness in the enjoyment of God for ever was freely overtured in that covenant in terms so low that it is impossible to think of it without blushing. Was it possible that Adam could not keep from eating of that tree? How little, low, servile and mean was the action? and how dreadful the consequences? But mankind have a strange and a proud propensity to make the conditions of God's covenant hard, just be- cause the harder the terms of any covenant are the more honour there is in keeping them, and the more excusable we would be in breaking them; therefore sinners to have a shadow of excuse must introduce the whole moral law and the forbidden fruit too as the condition of the first co- venant; so that if Adam had kept the covenant he would re- ally have made a grand purchase; and the greater the pur- chase the less the grace, and the less honour to God the more to Adam ; and there is none of his posterity but feels now a disposition to lay in their full claim to glory. But alas ! Adam fell ! Wliat, fell ? and yet nothing to do but not to eat the forbidden fruit? Our proud hearts rise at the thought. It is enough to make Satan himself blush with a hellish shame, were it possible for devils to blush at sin, to think of the paltry bait and the meanness of such disobedience. What! to barter holiness and heaven for a fig! and figs enough beside. No, we cannot find words to express- our abhorrence of such folly, and the infinite meanness of our venerable fiither. We easily slide into a 287 palliating excuse, by introducing the whole ten command- ments as a condition; and the forbidden fruit as a supernu- merary article to serve as an artful bait to trepan Adam into a transgression. Thus through our arrogance we gild over as well as wc can (and indeed bad is the best we can make of it) the most silly, low, groveling and shameful action that ever was done under the sun, except the con- duct of sinners towards the gospel. But with all our ex- cuses and with all our pride wo to the man for ever who lives and dies under that covenant. It is a broken cove- nant; its blessings are forfeited; and its penalty is incurred; and nothing but death can be expected from it. He who goes about establishing a righteousness of his own, or ex- pects to find mercy by fending oft' the stroke of the flaming sword in the hand of the cherubim, or expects to slip in in spite of the flaming vigilance of the cherubic guard tf> the tree of life must experience a final disappointment. How unspeakable is the condescension of God. " When " there was no eye to pity, nor hand to bring deliverance " he was pleased (and indeed it was his good pleasure's " to lay help on one who is mighty." We have seen that Jesus Christ, (Jesus Christ, O my heart lies submissive at his feet, prostrate and adoring) has paid the ransom: and having established and scaled the covenant of redemp tion by his own| blood " he is exalted as a Prince and a *' Saviour to give repentance to Israel and the forgiveness *' of sins." By his sovereign orders the gospel is pro- claimed to guilty, fallen sinners, containing the overtures of eternal salvation from guilt, sin and misery. Although the blessings of this covenant are meritori ously founded on the satisfaction of the bloody cross of Christ, yet the purchase being complete, the price fully paid, and all things being ready, the oftbr of the whole is made and the blessings completely insured on the humi- liating condition of faith. It is impossible for an easier or more suital)lc or simple thing to be thought of by the mind of man than faith. 288 Here the poor sinner feels his pride again. It rises against the covenant of works; it rises also against the covenant of grace. The objections do not lie against the blessings and promises, at least so far as they relate to happiness; but O the conditions are as easy, so little, so low, so totally insignificant and trifling. It is as bad as not eating the forbidden fruit. It is worse, ten times worse; for that took some time of trial, but this is done in a moment. That had not half so much to do as this; and yet this is ten times easier done. All our art is employed to explain the nature of faith to make it suit our pride ; and when we have it half explained we have our souls half saved; and then we have our difficulties, fears, doubts, surmises, despondings, &c. lest Christ should have the honour of doing all. But you say I am uncharitable; no man is so bad as this. I will ask my reader a few ques- tions. Are you a lost sinner? Do you feel it? Does Christ offer you salvation? Is he willing to give it to you freely? Does your heart consent to the offer? Now when you an- swer all these in the affirmative, the last question affirma- tively is faith. I now ask again, Can you trust him? If your heart now gives back, and you find it impossible for you to put your trust in Christ you are the very proud wretch which I have been describing. You are like Naa- man, the Syrian, you bring with you ten talents of silver and six thousand pieces of gold and ten changes of rai- ment; and you like Abana and Pharpar better than Jor- dan. But you cannot believe a word I say; for you are certain that you are so far from bringing any thing, or pretending to bring any thing, that alas! alasl you have? nothing to bring. This is certainly the truth; you cer- tainly have nothing. But this is your grief. But this would not grieve you if you were humble; but you feel bad and cannot trust in Christ because you are poor. Do you not feel ashamed to complain of want when you are. surround- ed with the rich offers of the gospel? Remember what 289 God says, (Isa. 52. 3.) " Thus saith tlie Lord, ye have *' sold youisclves for nouglit; and ye shall be redeemed " without money." Let us cease from pride and be con- tented w itii the terms of salvation, and simply believe on the Lord Jesus Christ and we shall be sa\'ed; and lei us stay our minds upon him and he will keep us in perfect peace. In the last place. Every plan of God tends to humble the pride of man. The covenant of works taught his falli- ble state and tended to establish him on the principles of free grace. The covenant of redemption takes the whole business out of the hands of the sinner; and the Lord Jesus uridertakes the business of a surety; he purchases the benefits and freely bestows them upon undeserving creatures. The terms on which he bestows his grace are truly humbling, and the whole plan from first to last cal- culated to give all the glory to God and establish the creature entirely dependent on divine truth and faithful- ness. Nothing can be established on firmer basis than the co- venant of redemption. Everlasting love is the moving spring of all; inflexible justice, the radical principle on which every claim is valid; the complete atonement of Christ, the foundation of every claim; the truth and faith- fulness of the parties contracted, the solid ground of con- lidence in every promise and engagement; infinite wis- dom to scheme and conduct the plan and infinite power to execute. How happy must every soul be who has an interest in Christ? It is in vain to attempt to describe the happy situation of him who has Jesus Christ for his surety. His salvation must be sure indeed. " He that spared not " his own Son but delivered him uj) for us all; how shall •' he not with him also freely give us all things ?" 2 0 290 BOOK IV. The covenant of grace considered and explained. CHAPTER I. The general plan and nature of the covenant of grace. 1 HE covenant of grace is that covenant or contract which is made betwixt Christ and the believer. I very cheerfully admit that the parties contracting are on the one part the Trinity, the Father, Son and Spirit, not only one in essence but united in one general plan, each person having an important part to act in the salvation of a sinner. And ever}- believer united in one body on the other part; but if you would rather, I have no objection to the idea of one of the same covenant made with every believer individually having the same end in view, the same promises and the same condition. But inasmuch as Jesus Christ is made head over all things to the church and has the whole management committed to his trust I conceive it very proper to say, as I have said above, that the covenant of grace is made betwixt Jesus Christ and the believer; and as this is the simplest idea and most easily expressed and understood I shall use it in treating the subject. There are some who blend the covenants of redemption and grace together and make but one covenant ; the condi- tion of which they say is the righteousness of Christ. They 291 ihink it improper to call faith a condition of a covenant because it is itself a gift of God; conse(|uently they sa\ that there is no covenant made with the believer at all only as he is represented in Christ. This covenant is therefore what I call a covenant of redemption. They call it u covenant of grace; and they make the active and pas- sive obedience of Christ the condition of this covenant of grace. I am not disposed to enter into any illnaturcd disputes on this subject. It appears to me, and I feel it such a pleasing thought, that the great and eternal God should condescend to give lost sinners another opportunity for sal- vation through the wonderful atonement of his dear Son, that it is enough to repress every turbulent passion, and melt us down into wonder, gratitude and love. But still I think it the duty of every writer for the public to give his ge- nuine sentiments on every subject he undertakes to dis- cuss; and I think it is the duty of every reader to read with candour, and allow every one to think for himself; and while we hold to the great atonement of Christ we cannot be far wrong, whether we make but one covenant or two ; while ever we glory in the cross of Christ we can- not be radically unsound in our principles however we may differ in our sentijments as to many circumstantial mat- ters in divinity. Having premised these things I proceed to speak as I believe. And although I know I differ from many, yet I can have charity for all who acknowledge the righteousness of Christ as their only righteousness, how- c\ er we may differ as to names, numbers and forms. The bible undoubtedly gives us the idea of a covenant of grace made betwixt Christ and believers, and makes faith to be the condition of it. (Mark 16. 16.) The name of a covenant alwa} s is derived from the nature of the condition of it. If the condition is something to be done to purchase the property or benefits of the covenant, it is properly called a covenant of ^\'^rks. 'J^hf- covenant 292 made with Adam, were we to admit the moral law to be tlic condition, would be of this nature. The moral law- is, rind always was and always will be, a law of works; and when Adam broke covenant with God, he had no security for his perfect fulfilment of the moral law; and having once disobeyed, even in a positive precept, which was the stipulated condition of the covenant, he acted indirectly contrary to the spirit of the moral law ; because the moral law always enforces every covenant which is made consistent with the principles of equity. Adam having thus broken the covenant, he was exposed to all the consequences of both the broken covenant, and the broken law. Thus the scriptures positively assert the impossibility of salvation by the deeds of the law; because the law demands death in case of the least failure; and Adam and his posterity were not able to fulfil it. But Christ in the covenant of redemption had to atone for the breach of the first covenant and the perpetual transgres- sion of the moral law. This was a matter entirely subsis- ting between the Father and the Son : the Father as the oifended Majesty of heaven, and the Son as a surety for the sinner, standing betwixt the sinner and justice de- manding death for the transgression of the laws of God. Jesus our blessed Surety found this covenant to be in- deed a covenant of redemption ; he had to wade through blood, agonies and death in order to redeem those whom his Father had given to him. The very last mite was paid to divine justice, before it was possible for an offer of peace to be made to sinners. But when justice was satisfied, and the atonement was made then, in the order of nature, the important negotia- tion took place betwixt God and sinners. The covenant / of redemption is consequently the whole ground ou ', which the covenant of grace depends ; Christ could have no authority to propound terms of peace, or make any proposals to sinners without it; neither could sinners 293 have sufficient grounds to accept of the oftercd bcncllts, and trust to tlie overtures of Christ, but in consequence of the purchase of the cross. God is pleased to deal with us as reasonable creatures, and on the proper principles of moral agencv ; and therefore it is necessary for terms to be proposed, and agreed unto before it would be possible for sinners to be saved consistent with the principles ol moral government. This most important business is conducted by the Lord Jesus Christ in consequence of a special delegation from the Father; and he conducts the whole business by his word and Spirit. All the properties of a covenant arr clearly discovered in this interesting transaction ; the par- ties, the engagements, and the condition. The parties mutually agreeing, the engagements containing all tht blessings of the gospel on the part of Christ; and laitli the condition on the part of the sinner without which no blessing in itself of a saving nature, can be bestowed. In treating of these three particulars in their proper order, we hope to explain fully the covenant of grace : and may Ciod grant, that wc may not only understand this all interesting doctrine of the bible, but also feel our souls interested in all the blessing of it. CHAPTER II. ' Jesus Christ the first party in the covenant of grace. 1. Generally speaking all covenants have two parts : the first part contains the benefits and advantages of the covenant, exhibited b^ proposals; the other part contains the condition on which those benefits are to be bestowed. Also all covenants have two parties, one to each part; and although many persons may Ixr engaged on each sidr of the covenant, yet they all make but two parties; fo' 294 every person engaged must be on one sicle or the other of the contract; and all persons engaged on the same part must have a common interest, and so, can make but one party. He who has the benefits to bestow, on whatever condition, is justly the first party in the covenant, be- cause the other is the dependent party; and he who has the condition to perform is the second party. This at least is generally true; and it is emphatically so in the covenant of grace. Jesus Christ the Son of the living God is the first party in the covenant of grace. He was the second party in the covenant of redemption, and had the condition to perform in obedience to his Father; as we have already seen. Now he stands as a Mediator betwixt God and man, vested with all power and authority from the court of heaven to reconcile sinners unto God. Here we will take notice of three things in Christ. 1. The dignity of his person. It is impossible for us finite creatures to conceive of the dignity of Christ. The idea which the holy scriptures give us of him is truly sublime, and enough to fill our hearts with love and re- verence. He is called the only begotten Son of God. The Father with a voice from heaven acknowledged him as such. He thought it not robbery to be equal with God. He is the brightness of the glory of God and the express image of his person; and in him dwelleth all the fulness of the Godhead bodily. To him is ascribed all honour and glory belonging to the Deity. The names by which God is pleased to make himself known are given to him; the perfections and works of God belong to him ; and all are directed to worship and honour him even as the Father. He is God, and man, in one dignified person ; and as such he is the glorious party in this co- venant. With what awful dignity did Christ appear on earth, even in hi^s state of humiliation. At his birth, angels and 295 the host of heaven usher in his entrance into the world witli exahecl strains of i^lory; shepherds hasten to sec the wonderful sight; wise men from the east direc- ted bv a star come to the place and beliold with wonder the young child lying in a manger. With what dignity did he sit in the midst of the doctors, when he was but twelve years old, to the astonishment of all who heard him. After he entered into his public life, he could make the whole city of Jerusiilem to move at his presence. The dignity of Christ when he was upon earth did not exhibit itself in worldly pomp and splendor; he evidently appeared above the influence of earthly glory and grandeur; and his peculiar glory appeared in the testimonies which he gave of his being really the Son of God. Therefore he said to the Jews, " If I do not the works of my Father, believe me not. '* But if I do, though ye believe not me, believe the '' works, that ye may know and believe that tho F'.thcr *' is in me and I in him." There was such a majesuc sim- plicity in the very manner in M'hich Christ wrought his miracles, and such an awful grandeur in the miracles which he wrought, that it is impossi!)le to read them without some view of the divine dignity of Christ. Who could, without feeling the presence of God, behold him standing on the deck of the ship commanding peace in the midst of foaming billows? How easily does he make diseases, death and devils surrender at his word? With ^vhat awful majesty did he feed seven thousand people at once and had more provisions left when he was done, than he had when he began. He took Peter, James and John and went up into a mountain, and there he unveiled his glory before them; and his face did shint as the sun and his raiment was white as the light. \Vhat an honour must it be to be in covenant with such a glorious per- son as Christ; to be united to him in bonds that never (•an he broken. But 296 2. 1 proceed to notice his divine power and authority from the Father, to stipulate with his people; to engage them to himself in a covenant relation, and to fulfil all his covenant engagements unto them. The foundation of Christ's kingdom is the blood of the cross. His people belong to him, through the gift of his Father, by pur- chase. This was the condition he had to perform in the covenant with his Father; and in consequence of this, he is vested with all power and authority in and over his people, and over all things for their sake. This authority of Christ is abundantly evident from many passages in scripture. Is. 61. 1 — 3. " The Spirit " of the Lord God is upon me, because the Lord hath " anointed me to preach good tidings to the meek," &c. This remarkable passage our blessed Saviour read and applied unto himself (Luke 4. 16—21.) John 3. 35. "The " Father loveth the Son and hath g'iv6n all things into " his hand." John 5. 26, 27. " For as the Father hath life " in himself so hath he given to the Son to have life in '' himself. And he hath given him authority to execute *' judgment also because he is the Son of man." Mat. 28. 18. " All power is given unto me in heaven and in earth; " Go ye therefore," &c. 1 Cor. 1. 30. " Who of God is " made unto us, wisdom, righteousness, sanctification "and redemption." Phil. 2. 9 — 11. "Wherefore God " hath highly exalted him," &c. (1 Cor. 15. 24—28. John 12. 49,' 50.) John 14. 31. " As the Father gave " me commandment even so I do. My Father is grea- " ter than L" verse 28. From these texts which I have cited, and many others, we see that Jesus Christ in carrying on the work of re- demption in all the overtures which he makes to sinners, and when he establishes his covenant with believers, acts under the authority of God; that he has an undoubted right to take the vilest sinner under his care and keeping ■vrho will believe in his name ; and that he can and v/iil 297 iulfil all his engagements to his pcojile to their eternal salviition according to the covenant ol'giace. 3. I \vill next mention some particulars which, in an infinite degree, qualif\' the great Redeemer to execute the important trust committed to his hand. And 1. He is possessed ol infinite wisdom. His whole plan is before him. He can see the exact tendency and e filet of every measure he adopts, and can scan the result of every dispensation. He with infinite skill can conduct and manage the great affairs of his kingdom; he can com- municate grace to his people where, when, how, and in what degree he sees fit. He can baffle all the devices of Satan, and counteract all the infiuences of the world, and of sin. No w'eapon formed against his cause shall pros- per; neither shall the gates of hell ever prevail against his church and people. 2. He is inlinite in knowledge; and he is every where present. There is not a thought or a feeling, or a want which his people have but he perfectly knows it; no pos- sible circumstance can take place but under his hispec- tion. The believer can be in no possible place but he is in the presence of his covenanted God. This is a source of consolation indeed. It gives every possible advantage in prayer. Christ knows the very breathings of the believ- ing soul; the believer can find a throne of grace in the wild forests, on the craggy mountains, or in the darkest dungeon. Christ, every where present, knowing all things foresees every danger and the very place where the snare is laid for any of his people; he knows the crafty steps of the roaring lion who goeth about seeking whom he may devour; and he can give all necessary grace to conduct his people through all their difficulties and trials. 3. He is infinite in power. He measures the waters of the ocean in the hollow of his hand. He takes up the isles as a very little thing. He supports the universe by his almisrhtv arm. He does as he pleases in the armies of 2P 298 heaven and among the inhabitants of the earth. Angels fl}- at his command; devils shrink at his frowns; sinners perish with the breath of his nostrils ; but believers are safe in his covenant. O he is the mighty God of Jacob, travelling in the greatness of his strength able to save to the uttermost all who come unto God through him. 4. He is unchangeable in his truth and faithfulness. If he speaks, it must stand fast for ever. His promises are yea and amen. The blessing is perfectly secured by his word; none ever trusted him in vain. The mountains shall depart and the hills be removed but his covenant shall never depart from his people. Heaven and earth shall pass away but the word of the Lord endureth for ever. 5. He is just and holy. This renders him most lovely and excellent. His justice is the radical principle of his moral excellence; and his glory is founded on his inflexi- ble justice: God's justice is dreadful to a rebellious sin- ner; but it is the guard and protection of his covenan- ted people. Justice always protects where there is no guilt; and guarantees the performance of all lawful con- tracts. He who is interested in the covenant of grace is interested in the covenant of redemption; and conse- quently is interested in the full discharge of the sinner from guilt and condemnation ; and hence the apostle Paul says, God can be just and the justifier of him Avho be- lieveth on Jesus; and the apostle John says, he is faithful and just to forgive us our sins. 6. Ill the last place Jesus is boundlessly merciful. Why will ye die, O house of Israel? He is long suffer- ing. He has been known to weep over sinners. How feelingly he pleads with them to accept of salvation. He cautions and warns, urges motives upon motives, and never casts out one that comes. Nothing can surpass the description of tenderness and mercy which is given in the parable of the prodigal son. How tenderly he deals 299 w^ith his people. He gentl}- leads the weak, and carries the lambs in his bosom. He bears with their weaknesses, fretfulncss, and unbelief. He corrects with a fatherly ten- derness; but he never forgets his covenant. Upon the whole what a glorious Saviour is Christ! How well qualified to be a Mediator and to negotiate with sinners and to conduct the great affairs of his king- dom. This dignified person, officially sent from the court of heaven possessed of such infinitely glorious qualifications, is the first party ; and engages in the first part of the co- venant of grace. Surely if sinners knew him they would most cheerfully engage in covenant with him; and if be- lievers knew him better, they could trust their eternal all in his hands. Give up my soul, and be happy for ever. CHAPTER HI. Believers the second party in the covenant of grace. After the exalted view which the scriptures give us of the glory of Christ; what an awful contrast do we feel when we take a view of the second party in the covenant of grace. Poor fallen Adam and the chosen part of his wretched race all in their guilt and sin, full of wounds, bruises, and putrefying sores present themselves to our view by thousands ; a black and polluted group of misera- ble creatures, just emerging from a dungeon of death and horror; pained to the heart under a sense of wretched- ness and woe, coming at the kind invitations of the gos- pel, holding out the withered hand to Jesus, cr\ ing, Lord save me or I perish. O my soul art thou amongst them? Such a view as this is indeed enough to melt our hearts in gratitude, love and wonder. To see our exaU 300 ted God surrounded with angels, casting 'down their erowns at his feet crying, Holy! Holy! Holy! is a sight awfull}'' glorious, but not surprising; but to see him striking hands, confirming an everlasting covenant with a hell bom sinner to redeem him at the expense of his own blood, is enough to stop ihe harps of angels for a moment to gaze, to see what their God is doing. Have we ever felt the love of a crucified Saviour? Such love as this is too great for mortals; it gives us sensible pain, by making us happier than we can bear, and yet we are willing to die with the exquisite pleasure. But stay, I must not forget that I must treat the subject with calm- ness and candour. A sinner of the fallen race of Adam, a rebel by nature and by practice is the second party in the covenant of grace. He has the conditional part to fulfil; and in fulfil- ing the condition he becomes a believer; and the cove- nant is confirmed for ever, never to be forgotten; but of this more in its proper place. Here I will observe the fol- lowing things: 1. This party in the covenant is not a fallen angel, but a fallen man; one who broke covenant with God by eating the forbidden fruit in the garden of Eden and exposed himself to all the penalty of the broken law. Christ did not take on him the nature of angels, but the nature of the seed t)f Abraham. 2. There is no circumstance whatsoever, provided he hears the gospel and performs the condition proposed in the gospel can hinder him from being a party in this co- venant, because it is freely proposed to all indiscriminately without exception. No kind or degree of sin or crimi- nality whatever, provided as above, will ever be an objec- tion against him. Christ came not to call the righteous but sinners to repentance. 3. The true character of this party is that he is a sin- ner, guilty, morally vile, helpless, unable to save himself, 301 by nature prone toevil, and averse from every thing good, a child of wrath even as others, without any thing to re- commend him to the favour of God. Such is the unhappv state of every one who is invited by the gosjxl; and as such he must come and engage in this blessed covenant with Christ. * - How happy would it be for sinners were they sensible of their lost state; were they sensible of their need of a Savioui, and would be persuaded to come to Christ and enter into covenant with him, before it is for ever too late. II. Having taken a view of the parties in this covenant we come now to consider the engagements on the part of Christ. I think every believer must feel himself interested here and catch every word that drops, with divine autho- rity, from his dear Redeemer's lips. The question no^v is what does Christ propose and engage to perform? The life of our souls depends on this. But before I speak to this question I will make some observations which I hope will have a tendency to impress our minds with a sense of the boundless love and goodness of our dear Redeemer and to encourage us to accept of the kind offers of his grace. 1. What he propounds in this covenant is from first to last purely disinterested. It is true, Christ interests him- self in every circumstance of his people; he counts them as the apple of his eye; and in consequence of his en- gagements to his Father, and to his people, and in conse- quence of his atonement which he has actuall} made, he is dee ply interested in the issue of what he has done and what he has engaged to do. His truth, his faithfulness, and, in short, his whole glory, as a Mediator, is at stake in the good management and order and success of his kingdom. But when we consider him absolutely inde- pendent of all his creatures, and all their circumstances; Avhen we consider that he is in and of himself completely glorious and happy, that he is the fountain of all good. 302 and that none or all his creatures can add any thing to liim, in whom ail fulness dwells; and when we inquire into the first cause of the whole plan of the gospel, we must answer with gratitude and wonder that all was of his mere good pleasure; that infinite, boundless and un- changeable love was the moting spring of all. " God so " loved the world that he gave his only begotten Son that " whosoever belie veth on him should not perish but have " everlasting life. Fear not little flock for it is your Fa- " ther's good pleasure to give you the kingdom. I lay *'down my life. No man taketh it from me; but I lay it *' down of myself." 2. Weak imperfect men often change in their resolu- tions; they sometimes fly from their proposals and are often inconstant in the fulfilment of them ; but we- can- not have such thoughts of Christ; every offer of grace he makes is in earnest. Consequently we need no greater testimony of the full consent of Christ on his part of the covenant than his own free offer. The offers of the gospel are so sincere, and such an uncontradictable proof of the readiness of Christ to bestow, that many of our most emi- nent divines have uniformh/ called them promises. But althou§;h they are not promises, and although it is not proper to call them so, yet there is such an unchangeable firmness in those overtures made to sinners that they are a solid foundation to proceed upon in fulfilling the condi- tion on which they are made. Whenever the condition is fulfilled the believer justly claims a right to every pro- posed blessing on the solid footing of covenanted pro- mises; because the fulfilling the condition induces an ob- ligation on the part of the offerer on the unchangeable basis of his truth and faithfulness, and consequently every overture is hereby converted into an unchangeable pro- mise by the ratification of the covenant by faith. Christ offers full and free salvation to thousands who ne- ver receive salvation ; they never accept of the offer; they 303 never fiiHii the conditions on whicli the oftcr is iviadL; and conscqiK-ntl} Christ is so far from bcint^ under any ohhga- tion bv promise to bestow the salvation whieh he otters that the very condition on which it is ofFercd completely bars the possibility of the Ijcstowment of the oflered grace for want of the fulfilment. J'jut whenever the condition is per- formed there is no lack of engagement on Christ's part; and every ofler becomes a solid promise; and the believer ma}' be sure of the performance. This is great encourage- ment indeed. 3. These proposals of Christ on his part arc equally en- couraging to all sinners to wliom they are made; and they are the leading grounds of encouragement to any sinner whatever. No one sinner under the gospel can possibly have a greater right than another previous to believing. No gifts, graces or qualitlications whatsoever can give any one sinner a prior right to another, for this plain rea- son, the offer is made without distinction to every one. " Whosoever \v'ill, let him take of the water of life freely. "Him that cometh unto me I will in no wise cast out." It is a grand masterpiece of the devil's policy to blind the eyes of sinners in this important article of the gospel. (2 Cor. 4. 4.) A sinner ought always to take encourage- ment from the offers of Christ. If Christ calls, surely the sinner may venture. Let his guilt, sin and horrid unwor- thincss be ever so great, even if it were ten times greater than it is, if Christ invites, tlie poor wretch should always do like Mary, when Martha came and told her " The " master is come and calleth for thee : as soon as she '' heard that, she arose quickly and came unto him." "Zac- '^ cheus come down." But I proceed to speak to the ques- tion. \\'hat does Christ engage in this covenant to per- form "? 1. In the place, as the only meritorious grotrnd^of every blessing of the covenant, and in which every bless- ing is comprised. He ensragcs to constitute the sinner 304 perfectly righteous by the imputation of his own perfect and complete righteousness to his soul. This righteousness is not the holiness of Christ. It is not the moral purity of his nature either divine or human. Holiness cannot be imputed. Holiness is the direct oppo- site of sin. Righteousness is the direct opposite of guilt. Perfect perpetual holiness only can prevent sin, but that holiness must be the person's own; it cannot be wrought for him; it must be in him before he can be counted holy. This plainly shows that holiness cannot be imputed; and that it would do no good if it was imputed; for unless a man has holiness in his heart and life he will be a sinner; and it is impossible for him to be otherwise. When once a man ceases to be personally holy he is a sinner; and nothing but sanctiiication can remove his sin; for nothing but sanctification can restore him to personal holiness. But sanctification is not the imputing of Christ's holy life to the soul; but it is the Spirit's work in the soul transforming it into the holy image of Christ. When righteousness is imputed it instantaneously makes the sinner righteous by removing his guilt; and from that moment he is no more under condemnation but in a state of perfect and complete justification. The sin- ner is a sinner attended with imperfections still, and will be so until he is perfectly sanctified by the Spirit of God. But because the all-sufficient merit of Christ's atonement is imputed to him he is free from guilt. " For there is no *' condemnation to them who are in Christ Jesus. He that '' believeth on him is not condemned." This is the righte- ousness of God without the law, which is manifested by the gospel and imputed to believers by faith. This righ- teousness is the only meritorious cause of our justifica- tion and acceptance with God. it gives us a full and com- plete'title to every blessing of the covenant of grace. The first thing done to a sinner after he has complied with the conditions of this covenant is the imputation of thi.s 305 lighteousness, which gives the believer a claim to every thing treasured up in the gospel for his complete salvation. (2 Cor. 5. 21.) 2. He engages the full pardon of all sin. This is a most inestimable benelit. The poor unhappy creature Is now brought from under the curse of the broken law. Christ says, " I will be merciful to your unrighteousness and your sins; and your iniquities I will remember no more." Pardon is a free gift ewtircly unmerited by the sinner,, and freely bestowed by the imputation of the righteousness of Christ. The proper notion of pardon is this: not that God withholds from punishment through his mere clemency, when he might infiict the penalty on the principles of justice; but it is a more glorious and exalted idea: he views the believer as not guilty, in conse- quence of his spotless righteousness which he has in Christ Jesus his glorious Surety; and consequently pronounces him justified in his sight. There are two things said to be in justification: one is, not to pronounce guilty; the other is, to pronounce righteous. But this distinction is more in idea, than any thing else. There is no medium betwixt guilt and righteousness; he who is guilty, is not righteous; and he who has no guilt must be righteous of course. Whenever the verdict, not guilty, is pronounced, the judge must justify; and whenever the righteousness of Christ is imputed, not guilty is infallibly the verdict, and justification the glorious consequence. Justification is not a work of God in us, but an act of God for us. It is done and recorded in heaven; rejoice rather says Christ, because your names are writteii in heaven. Consequently justification cannot be known by the feeling of the heart. Those who ground their hopes of pardon on the light, or happy feelings which they suddenly experience in their hearts are liable to dreadful mistakes in one of the most important articles of salva- tion. A false hope, a satanic injection, or a mere fancv, 2Q 306 i£ depended on, will produce the very same effect. But there is a sense of pardon truly genuine, which will pro- duce perfect peace of mind, which is not even liable to deception. It uniformly consists in an unquestionable consciousness of a hearty compliance with the condition of the covenant of grace, and consequently a firm depen- dence on the righteousness of Christ imputed to the soul according to the unchangeable engagements of Christ in this covenant; which always must bring forward this in- ference, even that the soul is perfectly justified in the sight of God. So that it is by faith we know our justifi- cation; and the ground of this faith is the validity of Christ's righteousness, and the unchangeable stability of the covenant of grace. It is to be sincerely wished that those who talk of happiness, and of a load of guilt re- moved, yet cannot tell any thing more about it, or those who formed such notions on sudden sights, texts, or voices, &c. would try to understand the gospel better, and get a scriptural ground of hope, lest they be disap- pointed when it is too late to alter their condition. 3. Adoption is another precious benefit of this cove- nant which Jesus engages to the believer. This filled the beloved disciple wkh holy wonder: " behold what manner of love the Father hath bestowed " on us, that we should be called the sons of God." We may well say in this case, as the chief captain said to Paul, "with a great sum obtained I this freedom;" for we are not free born. " I will be a Father unto you, and " ye shall be my sons and daughters saith the Lord Al- " mighty." The righteousness of Christ, which removes guilt and obtains acceptance with God, is the only ground of adoption. Jesus purchased this privilege for his people by his own blood. We are predestinated to the adop- tion of children by Jesus Christ. " Now therefore, says " Paul, ye are no more strangers and foreigners, but ^ fellow citizens widi the saints and of the household of 307 .. God. God sent forth his Son made of a woman, mado -under the law, to redeem them that were under the " law, that we might reecive the adoption of sons. And •' because ye are sons, God hath sent lorth the Sp.nt of " his Son into your hearts ery.ng Abba, Father; where- .' fore thou art no more a serva.U, but a son-, and if a son, " then an heir of God through Christ." There are three things contained in adoption; Ood is our Father. We are his children; and we are heirs ol his kingdom. We know our adoption in part, the same ^v^y by which we know our justification; for it is miposs.ble for us to know our interest in Christ without knowmg both our justification and adoption; also our receiving the spirit ofad .ption, or a filial temper of heart towards God as our heavenly Father is a scriptural evidence of our adoption. But. alas, we are often froward children. But blessed be God, the privilege is purchased ior us, and secured bv Christ in this glorious covenant. 4. Sanctification is another inestimable blessing, for which Christ engages to believers in the covenant of erace. This is the grand object in view in this covenant. Hence Paul says, " This is the will of God even your " sanctification." Holiness is ahvays necessary to h;tppi- nessi without it no man shall see the Lord. Chris m covenaming with his people says " will put my hws " into their mind and write them m their hear s. Hoi - ness to the Lord is the grand inscription of the gospe We are chosen in Christ, " that we should be holy and " without blame before him in love. And the very God " of peace sanctify you wholly; and your whole spirit and .. soul and body be preserved blameless unto the coming -of our Lord Jesus Christ. Faithful is he that calleth "you and will do it." Four ihioj^s take place m conse- ouence of sanctification. 1 Love. Here I include love to God and to every thing that is holy. Holiness is tlie particular attnictmg 308 excellence of the beloved object of holy affections ; and because God is infinitely possessed of it, he is the su- preme object of the believer's love. Yet the believer can never feel his affections to God very strong, unless he is lively in the exercise of faith. Faith not only believes (so to speak) that God is holy, but also takes realizing views of his glory; this sets the affections afloat; and the heart feels delighted in God as a God of spotless perfections and excellence. Our affections are often felt more sen- sibly going out in complacency to God's people, because they are present to our view; and we need not (at least so much) the medium of faith, either to see their excellence, or to hold communion with them; and we always ima- gine a christian a thousand times more holy than he really is; because his imperfections are mostly hid from us; and it is beyond our philosophy to think them half as bad as we feel ourselves to be. Even Paul must call himself the chief of sinners and less than the least of all saints; but here the venerable apostle spoke as he felt, not as he thought; for he well knew that he was not a whit behind the chiefest of them, although he felt him- self nothing; here he spoke as he thought and felt both. But let us think and feel as we may, we are always sure to feel our love to holiness; not a mere approbation of it; for devils and wicked men feel that always; but a cordial delight in it. Believers do not feel this delight without alloy; for then the work of sanctification would be over; they also love sin, and hate it too; and often, and always in some degree, commit sin in every thing they do, and hate themselves for it. The flesh lusting against the spirit, and the spirit against the flesh, often distracts the believer and makes him cry "O wretched *' man that! am!" Yet there is no surer sign of holiness than this very thing; and it never is, but in those who are in covenant with Christ. 309 Love to God and holiness have an abiding seat in the heart. There may be a stroni^ habit of love even at times when it is very little felt; and we are often necessarily, and often foolishly diverted oft' our beloved object; yet the heart is possessed of irradicablc affections. Genuine love is a cool rational principle which takes its time to iix upon its object, and always fixes with judgment; and when fixed, it holds fast and never can alter while our view of the object remains the same. Sometimes it raises a storm in the passions; and very often in such cases the heart is quite ungoernable, and very often with its lofty strides tramples many humble graces all but to death, those who are too often addicted to such towering affec- tions are sure to lack some of the most beautiful graces of a christian. Yoimg believers are very apt to be trying their wings ; but it is always safer to walk than to fly, at least too high, until Me have learned where our great strength lieth. No ship can skim the waves like the nimble cutter; but she never has half the grandeur, the strength or the riches of the noble merchantman, or the man of war who sails steady and imiform. Upon the whole that love which is produced by sunc- tification is a hearty attachment to, and a complacence or delight in that which is morally right. Believers love sin too much; but unsanctified sinners never love holi- ness. Here is the scriptural difference betwixt a sancti- fied and an unsanctified soul; the believer is often, and always m some degree like the unbeliever; but the un- believer is never like him. The believer does often and in some degree always love sin; but the unbeliever, although he like his father the devil always approves of holiness, as right and excellent, yet he never loves it. There is a great difference betwixt the approbation of the judgment and the relish of the heart; every well in- formed man has the one, but only believers have the other. 310 We must agree to these things, unless we hold to per- fection in holiness, and deny the necessity of the progress of sanctification; and we must acknowledge imperfection and consequently the necessity of sanctification carried on in the believer gradually, unless we mean to shut our bible and make religion to be any thing or nothing just as we please. I have often been pained to the heart, to hear the char- acteristics of the christian painted from the pulpit with such high colouring that no christian this side of time ever attained half way to it ; and the preacher's own heart at the same time was no doubt an instance of the false description. There is a wide difference betwixt the rules of religion, and the attainments of the imperfect christian; and when we condemn all those who do not attain to the perfect rules of the bible, we condemn every christian in this world of imperfection. Thus christians are kept for ever doubting; and their views are turned entirely to the perfection of the moral law, as the only ground of their hope ; and they scarcely ever think of believing or looking to the righteousness of Christ as the only ground of their salvation, or of resting on the stability of the covenant of grace. The least degree of the love of holiness is a covenant earnest of the whole kingdom; and Christ will give mor€ according to his own plan, and in his own way; for he is engaged to do it by an everlasting covenant. I have been the more particular on the article of love, as it is the leading principle of all the rest. I proceed to observe, 2. That hungering and thirsting after righteousness is another effect of sanctification. (Mat. 5.6.) Jesus Christ pronounces the man blessed who hungers and thirsts after righteousness, and gives him a covenant promise that he shall be filled; which plainly proves that he who hungers and thirsts after righteousness has fulfil 311 led the conditions of the covenant, or in other words, has believed on Christ. When a special characteristic is designated in a promise, that characteristic must be a con- sequence of faith; for Christ gives no promise to an un- believer in no shape or character whatsoever; neither does he give any covenant blessing to an unbeliever: " He that belie veth not shall be damned." But he en- gages the general blessings of the whole gospel to him who hungers and thirsts after righteousness; for he saith, " he shall be filled." Blessed words, dropping from the lips of a faithful God! The heart going out in longing desires is hungering and thirsting. When these desires are for things morally good, such as holiness, conformity to God's wUl, delive- rance from sin and corruption, views of God's glory, and divine excellence, communion with him, &c. then we hunger and thirst after righteousness. The covenant engagement is, they shall be filled; not now or at this or that time, nor yet at any time when the believer pleases; but when Christ pleases, who has the blessing to bestow, and according to what rule or process he sees fit to adopt. But the engagement is the hungry soul shall in a proper time be infinitely satisfied with every real good. What a glorious promise is this I ye hungry souls wait upon the Lord, " for you shall be filled." '' He that ccmcth to mc " shall never hunger; and he that believeih on me shall "never thirst" (John 6. 35.): that is, shall never perish with want. 3. Repentance is another branch of sanctification; and Christ is engaged to give it, exalted at his Father's right hand for this very purpose. Love to holiness is the first principle of true gospel repentance. Repentance is a word of different meaning in the bible; sometimes it re- lates to the proper act of faith in its closing with Christ; (Acts 2. 38.) the consequence of which is forgiveness of sin; which every man of sense knows is the coasequence 312 of faith only. But there is another sense of repentance which the scriptures give us which is not the act of faith but the consequence of it, and consequently a branch of holiness; which is an effect of Christ's performing his part of the covenant, when the condition is performed on the part of the sinner. This is evident from Ezek. 36. 31. taken in connexion with the preceding verses from the 25th particularly. This kind of repentance is very beau- tifully described in the 2d epistle to the Corinthians, 7th chap. 9, 10 and 1 1 verses, where it gets the name of re- pentance. Also in the 12th chap, of Zech. from the 20th verse downward. But as 1 intend to treat the important doctrine of repentance in course, I shall say no more about it here, but only observe that it makes one essential arti- cle which Christ engages to give to believers in his part of the covenant of grace. 4. Obedience, or the holy life which christians endea- vour to live, and which they attain unto in some degree, is a very important branch of sanctification which Christ engages, in the covenant of grace, to give to believers. This is a very critical article in divinity; and I will endeavour to treat this subject with care in its proper place. At pre- sent I only observe that every disposition to obedience to God's moral law, disposing and enabling the christian to live holy is an instance of the faithfulness of Christ in performing his engagements in the covenant of grace. 5. I shall in the last place, just mention in a summary way that Jesus Christ engages to give, and daily to com- municate those graces by such means and in such a de- gree as he in his infinite wisdom sees fit; and so he en- gages to conduct the believer through all the difficulties and trials of this life, to assist him in the discharge of all the duties of religion, and to render his person and ser- vices acceptable to God. So that through life, at death and the tremendous day of judgment, and throughout eter- nity, Christ by his own righteousness and Spirit, accord- 313 iiig to his own faitliful promise, becomes the surety in this covenant for the complete liappiness and glory of his co- venanted people. I have omitted the intercession of Ciirtst in this place because it is by the intercession o|" Christ, pleading the Jnerits of his own death, that all these blessings are ob- tained and all these promises arc fulfilled to believers; and of this most efficacious intercession we will have oc- casion to speak in its proper place. But here it is proper to note that c\er memorable pro- mise of Christ to his disciples: " I will pray the Father, "and he shall give you another Comforter, that he may "abide with you for ever." Thus we see that Christ not only engages the bestowment of all necessary grace but also promises by his intercession to take such measures as will infallibly secure the bestowment of grace to all those who are interested in this covenant. CHAPTER IV. The condition of the covenant of grace. What the condition of the covenant of grace is has been a matter of dispute among divines. Some say it is the righteousness of Christ; others that it is faith. As to the fundamental plan of salvation I make no doubt all agree, however differently they have expressed themselves on this point. And I apprehend die difference of senti- ment has arisen from a mistake as to the particular ques- tion under consideration. Those, who say the righteous- ness of Christ, speak of the meritorious cause of justifica- tion. Those, who say faith, speak of the condition en which that righteousness is imputed ; and they are both perfectly right; but they are treating quite different subjects. When the question is, how is a sinner justified in the sight of 2R 314 God? if you mean the meritorious cause the proper an- swer is, by the righteousness of Christ. But if you mean the condition on which that righteousness is imputed to the sinner, the proper answer is faith. This is certainly the apostle's idea. (Rom. 3. 22.) "Even the righteous- " ness of God, wdiich is by faith of Jesus Christ unto all " and upon all who believe," and chap. 5. 1. " Therefore ^' being justified by faith we have peace with God through " our Lord Jesus Christ." There is nothing more evident from the scripture than that the righteousness of Christ is our only justifying righteousness, and that faith is the only condition on which that righteousness will be im- puted. " He that believeth shall be saved; but he that be- " lieveth not shall be damned." But when we speak of the righteousness of Christ being the condition of the covenant our idea is not cor- rect. Christ's righteousness, properly speaking, cannot be the condition of any covenant. It was not, properly, the condition of the covenant of redemption. The condi- tion of that covenant which Christ had to perform was properly to make the atonement by suffering on the cross; and by fulfilling that condition he procured or wrought out that righteousness which is offered on Christ's part to the guilty sinner in the covenant of grace. So that his righte- ousness is not the condition in either of the covenants, but only the consequence of Christ's death; which death was the condition of the one covenant; but the offer of righte- ousness made to sinners is the consequence of this death; which righteousness is imputed to sinners on the proper condition of faith. We ought always to remember that there is a great dif- ference betwixt inquiring, as to our proper title to justi- fication, and how we become possessed of that title; the one is the righteousness of Christ only, the other is by faiih; the one is imputed to us in consequence of the other; the one is Christ's to give on his part of the cove- 315 nant, the other is ours to perform as tlie only eondition on which the gift of righteousness is imputed. It is true, faith is a gift; ' but we must act it, that is, we must believe or we must be damned. Some object to faith as a condition iDCcaus'j it is not meritorious. But it is not necessary that a condition of a covenant should be meritorious. It may or it may not be so. The condition is always according to the ^vill of the parties contracting, and especially according to the will of the first party in the covenant. The condition may be up to the full value of the thing contracted for, as it was in the covenant of redemption, where Christ had to purchase liis people with a full redemption up to the infinite de- mand of justice. Or it may be for one half, or one fourth, or an}- part of the value of the benefit contracted for, just according as the agreement may be. Or the condition may be such as to retpiire nothing but the mere consent of tlie party who receives the benefit. All covenants by way of gift are of this nature. Ephron desired to make such a covenant with Abraham, (Gen. 23.) and give his field and the cave in it, but Abraham would not consent to the conditions. So also was the contract betwixt Or- nan and king David for his threshing floor. (1 Chron. 25.) The covenant of grace has faith as the only condition, that it might be by grace. But although faith is not me- ritorious in itself, 'yet it secures the blessings of the gos- pel by a covenant compact in consequence of the truth and fluthfulness of Christ who was pleased to overture the blessings on this very condition; and when the condition is perfo\-med the believer has his claim, not by purchase, but by covenant right, and consequently has a ground of conso'lation founded on unmerited grace as strong as un- changeable truth and faithfulness can make it. Again. It is objected to fa'itli as a condition, because faith is a gift of God. I confess that faith is a gift of God^ but I can sec no reason why it may not be a condition 316 nevertheless. It is evident that God the Father gives faith, and not Christ as a Mediator. The Father gives it as a fulfilment of his promise to his Son, on the condition of Christ's purchase, according to the covenant of redemp- tion. If therefore the Father gives faith in the fulfilment of his part of the covenant with his Son, faith must be a con- ditional article in Christ's compact with his people, by which according to the terms of the gospel they become personally interested in the blessings of the covenant of grace, and consequently is the only stipulated condition of that covenant. God promised to Christ saying, " thy people shall be willing in the day of thy power; Ps. 110. 3. also that he shall see his seed; that he shall see the travail of his soul; that he shall justify many; &c. Is. 53. and in chap. 54. 13. " Thy children shall be all taught of the " Lord." Our Saviour alluding to these engagements of his Father, M'ith the firmest confidence saith, " all that " the Father hath given me shall come to me." He affirms that none can come unto him except the Father draw them; and that they who hear and learn of the Father, cometh unto him. John, 6. 37, 44, 45. This is still fur- ther evident from Phil. 1. 29. where it is said that it is given in the behalf of Christ to believe on him. Now, as faith is the gift of the Father, it is very proper for it to be proposed as a condition by the Son, to his people; and it truly sets the whole plan in a glorious view, when we consider the Father as engaged in covenant with the Son, to insure the performance of the condition, by which the believer obtains a personal right in the cove- nant of grace, to all the blessings overtured in the gospel. Thus the Father performs his engagements to his Son, in bringing all to him, '\vhom he had given to him; and the Son, according to hi5 proposals in the gospei, casts out none, but gives everlasting life to all who come unta 317 The way in which God gives faith docs not hinder it Lobe properly a condition ol the covenant, even if it were the gift of Christ himself. Faith is an act of the will, and consequently can be produced no other way than b} per- suasion. It never can be improper for any person who chooses so to do, to bring forward every proper motive to induce the other party to agree to the terms of tlic covenant he mav wish to make with him; and the cstai)- lishment of the covenant may, and often does, depend on the influence of those very motives; and when the con- sent is gained, it cannot disannul the covenant that argu- ments ever so weight}- were used to gain consent. Thus God b} his word and Spirit persuades the sinner to yield to the condition of the gospel, and thus he gives faith. But yet the sinner being persuaded by the word of God brought home to the heart by the Spirit, performs the act of faith himself, and properly comes up to the terms of the gospel; and by so doing becomes personally inter- ested in the blessings of the covenant by faith as a proper condition. This view of the matter is certainly agreeable to the account which we have of the gospel plan in the bible. We may indeed talk differently, and think differently on this subject; but let us say and think as we may, we never can alter the eternal plan of the gospel. It still holds good, and will to the end of time; that " he that " believeth on the Son hath everlasting life; but he that " believeth not the Son, shall not see life; Init the wrath " of God abidcth on him." John S. 30. .318 CHAPTER \. The nature of fa'itJi^ or the condition of the covenant of grace. Faith is one of the most important doctrines of the bible. It is the only condition proposed in the gospel by which it is possible for a sinner to be interested in the righteousness of Christ. It is impossible for us to be saved without it. There is no promise in the gospel made to an unbeliever. We must believe on the Lord Jesus Christ, or we must be damned. Faith is simple in its nature, but important in its consequences, and very extensive as to the various objects of its exercise. Faith, in itself, is the act of the will consenting to the offer of the gospel. Salvation is the assured consequence of it; and it is exercised on ail the promises in the bible. We ought to have clear ideas of the nature of faith. It is a matter of such interesting importance, that our ideas of the gospel plan must be very confused unless we have clear ideas of faith. Whenever we are confused in our notions of faith, we imagine the gospel to be hard; and that it is a difficult thing for a sinner to be saved; we feel discouragements in all our hopes of salvation*; doubts and fears reign in our mind; and we can enjoy but small degrees of the comforts of religion. But when we can see and feel that faith is simply to come to Christ by the easy act of the choice of the mind and can trust our eternal all in the hands of a faithful Saviour, then there is nothing appears more easy, plain, or solid than the gospel of Christ. I have said that fliith is the act of the will. The soul consents to the offers of the gospel. The heart chooses to, be. saved by the righteousness of Christ according to 319 ihc gospel plan. The gospel proposes the benefits of sal- vation freely to the helpless sinner. Faith is to accept of or agree to those jiroposals. The bible lays the plan of the gospel before the sinner; viz. justification by the im- puted righteousness of Christ, and sanctification by the Spirit of God. Faith gives up to the plan, and the mind is willing, and actually chooses, and consents to be savcil according to this j^lan. When I am explaining the nature of faith in the pulpit, using a simplicity and freedom of language so as to be easily understood, I sometimes sav, it is giving up to Christ; giving up the heart to Christ; giving up to the gospel; accepting the oflers of the gospel; willing to be saved by Christ; willing for Christ to save the whole soul; willing to be pardoned by his imputed righteousness, and sanctified by his Spirit. Sometimes I use scripture phrases, such as, coming to Christ, receiving Christ, looking to Christ, opening the door of the heart, &c. If the reader will take any one of the above phrases or explanations, and put the most simple and easy sense he possibly can upon it; he can hardly miss understanding what faith is; and the more simple and easy he makes it to be, the more accu- rate will his notion of faith be; because faith is the easiest thing that can possibly be, to be any thing at all. Indeed it is all but nothing; and the soul that acts it, does^iothing, but consent for Christ to do all. Let us feel it ever so hard to believe, we should never think it hard to believe; because we sometimes find it difficult to do things which in themselves are very easily done. There is nothing can possibly be easier than to consent; yet if we are not willing we will find that easiest thing, the hardest thing in the world to do. If an}- man finds by experience that the want of an inclination makes it difficult, or impossible for him to believe, (and no other reason can he possibly find) I am certain that man ought to be damned; for he might get salvation given to 32dr him freely on very easy terms, even on his consent to receive it. But we should never say that faith is hard in itself, because we are not persuaded to believe. Wc sometimes falsely imagine that because faith is the gift of God, it must be some great thing, almost, and sometimes altogether impossible for any mere man to perform; and under those false notions of the magnitude of faith we never attempt to act it, carelessly or fretfully ■waiting on God to perform it for us. We forget that God gives it only by persuading us to consent to the gospel. And even when we are persuaded, and do ac- tually consent to Christ as our only Saviour, we are still waiting for the gift of faith; for while we have such no- tions of the exceeding greatness of faith, we cannot think that such a great thing as the gift of God, can be so little a thing as the consent of the will; and under these views, when we try to believe we are trying to do something we scarcely know what; but it is sure to be something ten times greater than faith is; and consequently something which we cannot do, for we can do nothing else. Not only so, but we often bewilder ourselves by blend- ing faith with other graces. The inevitable consequence of this is, we view the gospel as hard and difficult, and the terms of it impracticable; ^ve are under these views of faith for ever trying to repent, to be holy, to live holy &c. instead of acting faith on Christ. Sometimes w» take in the prerequisites of fliith in order to make a true be- liever; then we are always measuring the degrees of our convictions, and comparing them with the feelings of others; and if they can tell a loftier story than we, we conclude that we have not enough to make us believers. Thus with those wild notions, we have convictions, re- pentance, love, holiness and every thing but faith, to make a believer; faith is such a simple thing, that it is quite overlooked among such gigantic thiugs as convic- tions, love, and repentance. 321 The easiness of the condition of tlic gospel often causes us to doubt, or mistake the reality of faith. There is nothing in all the gospel plan that either galls the proud heart, or delights the humble heart more than faith. It is unspeakable satisfaction to the humble believer to count himself nothing, and look to Christ for all. Bnt the proud heart starts and cries, the terms are too easy. If the poor helpless sinner had only some little to do, he ■vvould come over it the better; but only to believe, is thought a Aery unlikely way to gain the kingdom of heaAcn. Not to make faith the condition of the covenant of grace undoubtedly tends to giv e us obscure ideas of it. If faith is not the cone ition of the covenant, then it is no more a term of salvation than repentance, or holiness. It is indeed very difiicult to see the true nature or design or cfieot of faith, but only as a condition. But if it is not a condition, it must be a part of the salvation. If so, wh\it part is it? Here we are under the necessity of making faith to consist a little of every thing: it must be itself holiness; it must be the ground of repentance; it must be a principle of love; in short it must be every thing but the very thing jt is; and that it never can be, without being a bare condition of the covenant. Make it the con- dition on v» hich salvation is proposed to a free agent, and then you must acknowledge that it is just the consent of die heart to the pvertiues of the gospel; and wliile it does nothing itself, it effectually interests the believer in those promises of the covenant which Christ fuliils, and by fulfilling which he freely bestows full and complete salvation on this very condition. Thus it is by faith that it might be by grace; and the promise is sure to the be- liever. But when we make faith to contain the seeds of every grace, then we must conclude that every grace of the Spirit, in some degree at least, is a constituent part of faith; if so, faith must be love to God, love to our 2 S 322 neighbour, holiness in heart and in life, hatred to sin, repeniance, and in short every blessing proposed in the gospel. This makes faith hard, and exceeding difficult indeed; so that no sinner can act it without possessing every benefit of the gospel, except pardon, and complete giory; and Christ has but those two things to bestow in consequence of faith; because faith itself is a compound of all the rest. Now this is a notion of faith which is too common; and it is both confused and absurd, for it make;B iaith to be works. No person can deny, but that repen- tance is works, and that holiness consists in works. Love to God and our neighbour, and ail the consequences of it, are the very works of the moral law; and although repentance is not a particular precept of the moral law, yet the disposition of the heart, which is the very prin- ciple of it, is the spirit of the moral law. But the scrip- ture opposes faith to the works of the law. This notion of faith must consequently be antiscriptural. It is also confused; because it makes faith to be both the means and the end. It is the only instrumental channel of re- ceiving holiness, and conformity to the law of God, and yet it is that very thing itself, which it is the condition of receiving. Thus when we indulge such notions of faith, our explanations of it are unintelligible; we neither un- derstand what we say or mean ourselves; nor yet can any others understand us; we having no clear ideas ourselves, we can give none to others. But when we view faith as the simple consent of the heart to the proposals of the gospel, we make it to be nothing in itself, yet it gives the bcHeverahoId of Christ in all the promises of the gospel; it being the only condi- tion on which all the promises of salvation are made ; so that by the simple consent of the mind the blessings of the covenant are insured by a God of unchangeable faith- fulness. The believer on his consent to God's own offer lays a covenant claim to the free gift of righteousness, ozo justification, sanctification, repentance and every grac^T proposed b\ Christ in his word, and rcstinj^ upon his eternal truth, he is sure of his salvation in every part and degree of it. Such an idea of faith gives us a view of the l)eautiful simplicity and grandcurof the gospel calculated to save sinners on the proper principles of free grace. Another reason ^\ h\' our ideas of the gospel are con- fused and unsatisfactory is, we do not place a suitable and "proper confidence in the feelings and exercises of our own hearts, in our acts of faitli and exercises of mind in believing. However trifling this may seem to be at the first view of it, I conceive it to be a matter of infinite im- portance in the right extrcise of faith, fhave introduced this matter here because an explanation of this particular will tend to give us right views of the nature of faith and to show us that bv doing wrong in this matter we enve- lop the doctrine of faith in darkness and ambiguitv. This unhappy diffi.lence as to any thing Me feel in be- lieving and in any of the exercises of religion arises from several mistakes, ^\ hich I will here take notice of. 1. Whenever a person is concerned about his soul his mind is set upon the most important things of religion; and c^■ery thing he thinks of, except one, is in its own nature great and important. There is but one little thing in tlic whole plan of the gospel; and that is faith. The tilings in their own nature great and important are on the one side sin, guilt and damnation; on the other righteous- ness, pardon, repentance, love, holiness, &C. add to these death, judgment, the immortal soul and eternity; ever\- one of these are matters of essential magnitude. But faith has no virtue or efficacy in itself; and were it not for the blessings of the covenant being attached to it as a condition of their bestowment it would neither re- move guilt, procure pardon or sanctification. It could avail nothing for a man to be willing to be forgiven had not Christ proposed to pardon him on condition of his willingness to 324 • icceive it; neither would his willingness procure one com- munication of the sunctifymg Spirit but on the same prin- ciples. So that faith is in itself of no avail towards salva- tion. But God must deal with us as moral agents, seeing he has made us such creatures. He could cause the sun to shine or the planets to revolve without waiting for their consent, for they are- not capable of moral government; but he could not save a moral agent but on the principles of persuasion. So that God is under a moral necessity, in order to save a sinner, to propose salvation, and by pro- per motives to influence the creature to consent to the application of salvation unto him. Hence it is that faith is constituted the only condition of the gospel. This consent is faith. God persuades by proper motives until he gains our consent, and thus he gives faith; but there is not a particle of salvation bestowed or applied until the consent is gained, neither can there be, because it would be contrary to the principles of moral govern- inent. Now this consent, however necessary it is on the principles of the gospel, as the condition on which God proposes to pardon and sanctify, yet is by no means any part of the salvation, but only the free choice of the crea- ture to receive it graciously. ^Vhen we compare the important salvation of Christ to the act of our will it makes faith, however necessary as a condition, to be in itself very little4ndeed. Here now is where the mistake lies: the person under concern about -salvation, under an awful sense of sin, filled with great ideas of salvation, cannot easily be broudu to believe ^ that a \'cry little thing is necessary to insure his eternal \ elfare. He flilsely imagines he must do some great thing, even something A^hich may be in some measure answer- able to the greatness of the salvation he has in vievv'; every power of his soul is summoned to action; his life is at take. ^' OtmuU magna.'' Hell on the one side and heaven 325 on the other, and faith the only way of relief; this Ihith, thinks he, must be somcthinc^ great, noble and sublime; all the capacities that are within are now in action; the man is now going to believe; he is now going to escape hell; he is now about to gain heaven. But alas! [Mu7itcs par- turiimt.) What docs he do at last? The sum total is, Lord save me or I perish! and when the heart says this it only expresses its consent to the gospel proposals. But the man feels as if he does nothing; and no wonder, for he really does nothing; he only gives his consent for Christ to do all for him. His feelings, all this time, are both real and conclusive; but his ideas of the matter arc so great and his feelings, in themseh es:, so far from ac- complishing what he desires, that he pays no attention to them; and it scarcely enters into his mind that these feel- ings give him a covenant claim to the blessings of salva- tion; he, therefore, disclaims, and even reproaches ever)- feeling of his heart; and out of disregard^to what he feels he is reaching after greater. But greater, more earnest or a more real consent of his heart he cannot gi\'e; he may ol i 4 ;■■) t\ short sermon; but it did the business effectually. The jailer consented; and the matter was settled at once. Paul did not stand on stepj:>ing stones; neither did the jailer; neither did Christ. Paul called; the jailer came; and Christ received and saved him. We feel ourselves highly pleased to read Acts 8. 26 — 39, where we find Philip converting an Ethiopian eunuch by explaining to him the seventh and eighth \ erses of the fifty-third of Isaiah; and he had hiin ready for baptism bv the time thcv came to the first water course. 404 But notwithstanding all, how difficult it is to persuade a sinner to come to Christ. He has a thousand things to do; and his wicked heart is undoing as fast as he can do for his life. He has to feel, and to feel more, and to feel more yet; and his heart will not feel for him. He has to weep; and every tear is valued equal to gold; but the sockets of his eyes will not afford enough for the purpose. He has to repent; and while he repents of one sin he com- mits a dozen; and he gets worse instead of better. He tries to hate sin; but he cannot hate it enough. He tries to love God and holiness, but still it is not enough. And what is the worst of all, he tries to divest himself of all selfish principles, and have all his views and feelings purely dis- interested. This is a devilish trick, and always sets the sinner to work hard for nothing. Thus betwixt one thiiig and another there is often five or ten years, and perhaps sometimes more, spent in pre- paring to believe; the gospel all this time inviting the poor wretch to come as he is. And at last when he has wasted his time and strength and spent his money, and Jiothing better, but still getting worse and worse, he be- gins to conclude that he will go to hell in spite of all that can be done. He now begins to wish and pray for faith; but faith will not come, because he will not corhe to Christ. But his case is now getting desperate; he can wait no longer for faith; he must come without it. The gospel still calls; and lo! the poor wretch ventures, just as he is, submits to Christ, and finds faith and Christ both at once, and complete salvation as the balance of the con- tract. Now to look at the way sinners do before they will believe makes faith appear difficult; but this is a wrong view of the matter. The difficulty lies in not believing; while the sinner refused to come as the gospel invited him, he had difficulties on every hand; but whenever he set his face toward the gospel, there was more done in one minute than he had done in ten years before; and he 405 luid no lalxDiir nor trouble neither. Before, he toiled liard; betwixt tlie law, j^ride, and the devil", he had his hands full, and did nothing at last. And how did he come after all his prejiarations? just as bad as a proud heart and Sa- tan could make him: poor, j^uilty, vile, naked, smiting upon his breast, saying " God be merciful to me a " sinner!" Siimers under serious impressions are apt to feel a number of objections against themselves. They ought to try to answer their own objections themsehes, W possible; and the only w^ay to do it effectually, is to bring them to the gospel. Any objection that can be covered with an overture of the bible ought to be instantly quash- ed, and never more suffered to rise. Such persons are apt to lay their objections before their pastor and fre- quentlv will not yield even when they are fully answered. I would not discourage any serious persons, or by any means dissuade them from conversing w ith their minister or any religious friend; for I believe God is pleased to honour his ministers by accompanying their endea- vours to the comfort of distressed souls; witness the case of Saul of Tarsus and Cornelius: the one directed to Ananias, and the other to Peter at Joppa; yet it is cer- tainly the duty of persons to try to be themselves satis- fied as to their difficulties, and compare their notions with the all-comprehensive oft'ers of salvation made to the chief of sinners. An accurate view of the gospel would answer every objection a sinner could make. We ought to be careful to consider w ho are the subjects of the gos- pel call, and what the gospel offers, and on what condi- tions. The proper answer to those inquiries are, 1. All who hear the gospel are invited to come to Christ. Here you must guard against false and wicked constructions, which arc too often put on the scriptures on this subject. You must not imagine that because Christ invites the poor, the hungry, and tin heavy laden, that the call of the 406 gospel is confined to them, for none who come will be rejected. Neither must you think that such and such qualifications are necessary to prepare you to come to Christ ; for he has given his word that he will not cast you out if you come unto him. You must not imagine that because Christ says he came not to call the righteous but sinners to repentance, that self-righteous persons are not called, but those who are sensible of their sin. I men- tion this text particularly, because the whole world seems fo be grosly mistaken as to the sense of that text. By putting the little word self in the text, you make our Saviour speak perfect nonsense, flatly contradict himself; and what is still worse, you attribute to him a positive falsehood. Christ calls the ends of the earth; and whosoever will is made welcome to come. He comman- ded the first offers of the gospel to be made at Jerusalem; he invited the rich self-righteous young man to follow him; he spent three years of his life in preaching to the self-righteous Jews; he called self-righteous Paul; and who is not a self-righteous man less or more? If there- fore Christ did not come to call the self-righteous to repentance, why did he do it? and why does he do it to this day? and some of them not only outwardly but ef- fectually by his Spirit? witness the three thousand un- der Peter's sermon, and Saul on his way to Damascus. If he did not come to call the self-righteous Jews, why did he preach to them that they should repent? It is a downright falsehood to say that Christ came not to call the self-righteous; for he did, over and over; and he never did, what he did not come to do. He was expressly sent to the lost sheep of the house of Israel. What Christ said was true. He was found fault with because he eat and kept company with publicans and sinners. He vindicates his conduct by saying his business in this world was with sinners, and not with righteous persons. He therefore had a right to proclaim the calls of 407 the gospel among sinners of every class and circumstance whatsoever; that he viewed the world as dead in sin; and that there was none righteous. Inasmuch therefore as his business was not with mankind as righteous per- sons but as sinners, why should he be blamed for asso- ciating with all sorts of sinners, and embracing every opportunity to call them to repentance? But to say he did not come to call the self-righteous, when he did it, and came to do it, would be absurd, contradictory, and false. The truth is Christ never hindered a sinner to come unto him yet. He may come self-righteousness and all; and he will in no wise reject him. All such notions as have a tendency to limit the offers of the gospel, and in- duce sinners to attempt to qualify themselves for the gosr- pel are false and dangerous, and ought by all means to be rejected. 2. As to what the gospel offers to every sinner that hears it, we may sum up the whole in the word saved. Christ offers pardon and sanctificatioh to every soul that hears the glad tidings. This offer is not made merely to them that come; it is offered, whether they come or not; and lastly, the conditions on which those benefits are offered is faith. The condition is not, if you hunger or thirst, if you pray or repent, if you confess and reform, if you love and obey, &c. but if you come and accept. There is no such thing as altering the terms. You must not add a single thing to it; and you cannot take an\ thing from it, for it is as low as it can possibly be alrea- dy. You must come; you must just come; and yon must do nothing but come. Those who attempt to bring a holy heart to Christ, have a similar disposition, and expect a sinular reward, and will meet with similar fare, as he who brought tid- ings to king David of Saul's death, with his crown and bracelets in his hand. The truth is there can be no such thing- as coming to Christ with a holy heart. Coming to 408 Christ is believing on him, or consenting to receive sal- vation from him. Thib no holy man can do; and if any- one attempts to do it, he will, find it impracticable. An angel could not believe on Christ; he might, and does believe him, but not on him, or in him. A devil could, if he had the chance, because he is a sinner; but an angel is holy, and therefore could not come to him for salvation. We sinners may, and can, and ought to come. Sinners, and not righteous persons can be the subjects of salva- tion. We are sinners; and salvation is offered to us; and we are consequently called to accept of it. It is our duty and our privilege, to come at the call of our dear Re- deemer, and cordially with gratitude accept of his offer- ed mercv. How many thousands have been in the world, and are to this day, who have lived and died, without enjoying one offer of mercy ! We pity them ; but we cannot help them. But, alas, how many who have the oft'ers of mercy every day they live, line upon line and precept upon precept, live in a total neglect of their great salvation. When we consider the worth of the immortal soul, and the inestimable price of salvation, and the gracious con- ditions on which it is offered, we are ashamed, astonish- ed, and confounded at the thought of a lost sinner reject- ing and despising those gracious proposals. Who would ever have thought that a sinner would neglect the salva- tion of his own soul! Do sinners know that they must die? Do they know that they must live for ever? How -can they make choice of the empty, fleeting enjoyments of this world, which cannot make them happy in eternity! When a sinner has his own choice whether life or death, it is truly strange that he would choose to die eternaiiy, rather than embrace the gospel. If the gospel called sin- ners to do some great thing, if it laid some insurmounta- ble difiiculty before them, they would at least be more excusable; but when they are invited to accept salvation 4oy atj a i^racioiih gilt at the hand of an ahuii^lity Saviour, no possil)lc excuse can be plead hi their behall'. The solemn interrogation in the bible must indeed be very per- tinent in the case of every sinner who rejects the free offers of salvation : " Why will ye die, O house of Israel "?" Even to set aside every principle of duly or obligation, and all the soft and tender feelings of gratitude to the best friend and kindest benefactor, and to argue from principles of self-interest, sinners never could vindicate their awful neglect of the eternal salvation of their own souls. But when we add to this, the solemn obligation of sinners in point of duty to a gracious sovereign, even their Creator and Redeemer, their case looks desperate. And when we still farther take a view of the price that was paid, who paid it, and how it was paid, and for whom, it kindles our indignation to think of the infinite base- ness of a sinner's ungrateful heart. It seems to require proof (but alas there are proofs too many!) to make us believe it possible that there can be such a foolish, wick- ed, and ungenerous soul upon the face of the earth. It is really astonishing, that notwithstanding all that Christ has done, and notwithstanding all he offers, many to whom the offers are made, are the very persons who re- ject the salvation proposed freely, foregoing all the bles- sings of life, and the everlasting glory and happiness of heaven, and at the horrible risk of eternal damnation. No intreaties will move them. No proposals will allure them. No threatenings deter them. No arguments will persuade them. Some live in a sullen inattention to every thing good. Son sport their time away in merry enter- tainments and diverting amusements. Others neglect the one thing needful, through attention to the business of the world. Others again are not merely inattentive to religion, but try to laugh it to scorn, ridicule and deride the gospel, and make a laughing sport of every thing serious. Surely no man need covet their happiness, nor 3 F 41b envy their prospects. Can God Almighty bear with such rebels? Is there not a day approaching when their faces will gather blackness, and terrible confusion? Will not the precious blood of the cross cry aloud for vengeance against those who ridicule and set at nought the infinite treasures of the gospel? O sinners! sinners! learn to be wise before your day is over. " Kiss the Son, lest he " be angry, and 3 e perish from the way when his wrath " is kindled but a little. Let the potsherd strive with " the potsherds of the earth; but wo to the man who " siriveth with his Maker." Your breath is in your nos- trils ; you depend on God every moment you live. While he gives you life and health and the gospel too, you can vaunt as if you were something; you can spend your lives in sin, set your Maker at defiance and despise the offers of his mercy. But remember that for all this God will call you to judgment. Sinners are such puny things that they shrink at the appearance of a worm ; yet they are so audacious that they can outbrave the threats of their Maker. '' But let them remember the days of darkness, for they " shall be many." With all the pride and haughtiness of a sinner's heart it will not be hard for Omnipotence to hum- ble him. He who could stand on the deck of a ship in the midst of a furious storm and say to the winds and the foiiming ocean, " Peace, be still;" he who could make all nature to sympathize with his dying groans; he Avho burst the bars of death and came forth like a mighty giant in spite of Pilate's seal and guard, with one word can make the sinner shrink to nothing. Let me exhort careless, wicked rebels against the gos- pel to consider what they are doing. It is no trifle for )ou to neglect or reject the offers of salvation. There is a price put into your hand, but you have no heart to improve it. You could be saved if you would only believe on the Lord Jesus Christ. It is dreadful to reject 'the offers af 411 the gospel. To prove obstinate when Christ calls and in- vites you to come to him for life, will be fatal to your souls. Look at the antediluvian world and learn to fear your Maker's displeasure. Go down to Kg^N pt and ask king Pharaoh the consequence of disregarding the word of ihe Lord. Go down to Sodom and Gomorrah and see tht effects of bold impiety. What became of Korah, Da- than and Abiram for their rebellion? Behold the desola- tion of proud Babylon! the habitation of doleful creatures, the owls, the dancing satyrs, the wild beasts of the de- sert and the islands, and dragons. (Is. 13. 21, 22.). See the dreadful consequence of rejecting the calls, warnings and invitations of a crucified Saviour, on the hardhearted and unbelieving inhabitants of Judea and Jerusalem. Their temple rased to the foundation, and the devoted nation scattered abroad over all the face of the earth, exhibiting an awful example in all our seaport towns and cities of the displeasure of Him whom they nailed to the accursed tree. How many instances could be called up to view, in which God has showed the greatness of his power and the terrors of his wrath. Yet sinners liardened and rebel- lious, in spite of all intreaties, warnings and examples, will rush like the horse into the battle, and run upon the bosses of Jehovah's buckler. Sinner! do you mean to try the strength of the arm of God, and provoke him to the combat? Will you not submit to Jesus before he roars like a lion, and leaps upon his prey? If this stone, the head of the corner, at which your are oflended, and over which you stumble, falls upon you, it will grind you to powder. How awfully malignant is the sin of unbelief. The greater the blessings offered in the gospel and the easier the conditions on which they are offered, the more inex- '"usable must the sinner be who refuses to comply. But if 412 as we liavc denionstrated, the everlasting blessings of eternal salvation are offered to a sinner, entirely lost and undone, on the low condition of his simple consent to receive it, if he refuses, it is impossible to calculate the aggravations of his crime. The violation of every demand from the sinner's best interest is ready to stare him in the face, and pronounce him lost to all sensibility as to his own happiness. Every degree, from the highest to the lowest, of ingratitude even to the dearest friend who has laid down his life for our sakes to save us from death, cries aloud for vengeance on the unbeliever, who ungratefully disregards the blessings of salvation and undervalues the vicarious sufferings of Christ. The highest and the basest degree of pride rules in the heart. The greatest dishonour that can possibly be done to God is unbelief. The most daring affrontery, rebellion and obstinacy is in this sin. It contains the height of madness and folly. There is no possible excuse for unbelief. If a sinner only hears the gospel and enjoys the offers of salvation, his mouth must be eternally shut if he does not accept of free, unmerited mercy. Had he to make atonement for his own crimes, he might say he was unable; had he to change the disposition of his own soul, he might say that the task was too great for him; had he never heard the gospel or had the free offer of salvation, he might say it was impossible for him to believe; and would certainly be free from the sin of un- belief. But when Christ offers his own righteousness for his justification, and his Spirit to sanctify; when in short, every thing necessary is offered freely and the sinner has no condition to perform, to have the whole kingdom se- cured as a free gift of God, but barely consent to receive it graciously, he cannot be excused if he does not believe. Had he to be regenerated or sanctified before he could believe, had he to love God and holiness and hate sin and repent, had he to be divested of all self-love and 413 iickhcr wish to escape licll nor be happy in hciucn, Ifc might be reasonably excused. But when he is invited to come just as he is by nature, wretched, and miserable, and poor, and blind, and naked, and receive of Christ every thinp^ necessary for his salvation, if he refuses he must be sealed up in eternal silence, and never be able to utter a syllable in excuse for his ungrateful conduct. The too common excuse of sinners " I cannot believe'^ looks so meagre and wryfaced, that it is a shame for a man ever to make use of it. Those who preach that doctrine, if they mean any thing else than an unwillingness to be sa> ed by Christ, have never understood the nature of faith; and they ought to study the gospel better before they preach another sermon. Every sinner who makes this excuse wishes in his heart to lay his Maker in the fault; and barefacedly impeaches both the wisdom and the goodness of God. God could as well save a sinner without faith as with it if the sinner is not able to believe. If God has to plant all the principal parts of salvation in a sinner's heart to enable him to believe, the gospel plan is quite out of a sinner's reach, and consequently does not suit his case; and it must be impossible for God to condemn a man for tmbelief; for no just law condemns or criminates any per son for not doing what he cannot do. It is in vain to say that the sinner has hjst his ability in the fall. This is like the old astronomy which made the sun revolve round the earth. What power has the sinner lost by the fall? The power to believe on Christ he never had, nor could have that power until he fell. Adam before lie fell could no more come to Christ for salvation than he could ily to Jupiter's moons. Adam could not lose what he never had. It was by the fall he got pow cr to accept of the offer of salvation. None but a fallen creature can bcr lievc. Gabriel never had that power nor ever will. Mirtiv a sinner -wiU not; but no sinner can not, who enjoys the 414 gospel. They all can if they will; and will be damned if they will not. I sincerely advise every sinner not to take that excuse to the bar of God. If you do, sinner, you will be found among the liars who will have their part in the lake that burns with fire and brimstone. But try whether you can believe or not. Try hard; and if you cannot do it by trying hard, try easy; and I will warrant you will do it effectually. 415 BOOK V. The nature of the salvation proposed in the gospel or cove- nant oj'grace^ promised and applied to believers. Or the consequences of an interest in Christ bij faith. CHAPTER r. Justification. We have attempted to explain the nature of the cove- nant of grace, the parties, and faith the condition of the covenant. We have seen that whenever a sinner behcves, he performs hib part of the covenant; and Christ, accord ing to his own proposals, comes under covenant eni^age- ments to make good his word, in granting every grace stipulated in this covenant to the believer; who is now interested in him, and by faith united to him, and has a covenant claim to the whole of that precious salvation which was purchased on the cross and offered freely in the gospel. I come now to treat of the happy effects of an interest in Christ, and to explain the nature of those graces and blessings of the gospel, which constitute the salvation of a sinner. The first and most immediate consequence of an inte- rest in Christ by faith is the imputation of the spotless righteousness of Christ. What this righteousness is I have already explained. The proper idea of imputation is to reckon over to another, so that in law whatever is thus reckoned over is legally considered as belonging to 416 the person to whose account it is placed. Guilt or rit^-hte- ousness can be and is thus imputed. In such cases of imputation, the two persons are legally considered as one. The law of God viewed Adam and his posterity as one, and would have viewed his posterity righteous had he kept the covenant; but in consequence of his sin, his guilt is imputed to them, and they all become legally guilty and under the curse. When Christ became the surety for the sinner, the la^v considered him one with the sinner; and he was viewed by the law as a transgressor. Thus our guilt was imputed to him, in consequence of his voluntarily assuming our place; he consequently suf- fered the penalty due to or demanded by the law in our room. When a sinner believes, according to the gospel plan, the law views Christ and the believer as one; and the believer is legally considered as having satisfied the de- mands of justice in Christ his surety; the law placing what Christ has done to the sinner's account; and thus the sinner by imputation becomes righteous. And every one must see how completely righteous the believer must be, having the great atonement of the cross to plead in his behalf. Thus the believer is justified through the righteous- ness of Christ. Justification is justly ranked among the graces of salvation, and is indeed the first thing that is done for the believer on the footing of the imputation of Christ's atonement. Hence the apostle ranks it first in the blessings of the gospel. " If while we were enemies " we were reconciled to God by the death of his Son, " much more being reconciled we shall be saved by his " life." Rom. 5. 10. Compare this with the preceding verse and you will find that reconciliation and justifica- tion are the same thing. " Being justified by his blood, ^' we shall be saved from wrath through him." Also in Col. 2. 13. he says, " and you being dead in your sins, '' &:c. hath he quickened together with him., having for- 417 " given you all trespasses." Here you may see that re- conciliation, justification and forgiveness are all synony- mous phrases expressing the same thing. Justification is therefore God's pronouncing the be- liever just or righteous, through the imputed righteous- ness of Christ; by which righteousness, his guilt is re- moved or rather atoned for; and consequently " his sins "■ and his iniquities are remembered no more." The Westminster divines have given an excellent definition of justification; only \vc ought to read even instead of and; and then it would read thus, *' Wherein '* he pardoneth all our sins, even accepteth (accounteth '* or declareth) us as righteous in his sight, only for the '' righteousness of Christ," Sec. This would show that pardon and accountirg us righteous for Christ's sake is the same thing. Perhaps this is what they meant. It is however the true gospel notion of pardon and justifica- tion. When we who are fathers pardon our children, we do it by a mere act of grace or pity, by withholding the rod which is justly due to the offender, and thus suffering the guilty to go unpunished. We consequently, in such cases, never justify; for it is legally impossible to justify where guilt remains unatoned; we only suffer the child to remain with his guilt upon him, but remit the punish- ment. But God never pardons so; it would be directly contrary to his justice, and contrary to his word. He has declared that he " will by no means clear the guilty." If God could (or would) forgive in this manner there would liave been no need for the death of Christ. When God f6rgives sin he does it, not by a mere gracious act of omitting or withholding the just punishment due to the sinner, but by imputing the atonement of Christ to the believer; by which atonement the believer is accounted perfectly righteous, and not a single particle of guilt remains. This is pardon infinitely above ours indeed. It is pronouncing him, who was in himself a sinner, com- ^ G 418 pletelj' righteous in consequence of his interest in Christ by faith. Moreover, God's accounting the believer righteous is the very same thing as to acknowledge his right and title to the blessings of the kingdom; for the same righteous- ness which removes the believer from the curse must. give him a title to the blessing. The notion that justification consists in two distinct parts, viz. a deliverance from guilt, and a title to heaven or pardon and acceptance, has arisen from the notion of Christ's active and passive obedience constituting our justifying righteousness. For as the righteousness con- sists in two distinct parts, so must justification also; or we could find nothina" for Christ's active obedience to do. O And the notion of Christ's active and passive obedience 'as our righteousness has arisen from our notion that Adam had to keep the moral law as a condition of the covenant of works, as well as not eat the forbidden fruit; and also our notion that the moral law must be actively kept, when it is broken; and that it would not be satisfied with the fulfilment of the penalty. So that we have a sys- tem beginning in the garden of Eden, and extending to the life and death of Christ; and from the life and death of Christ to the believer's justification; and from justi- fication through the process of sanctification; placing regeneration, the radical part of it, before the sinner has by faith any personal interest in either the active or pas- sive obedience of Christ, and the remaining ' process afterwards; until at last the active obedience lands the believer in heaven.' It is generally the case that when a man starts wrong, the farther he goes the farther wrong he gets. And he will never get right by keeping on. When we adopt wrong principles we are under the necessity to continue wrong to make our sentiments gingle; for right and 'vrong never can agree; and if we begin with wrong 41i^ Ulcus we must go on with tlu'Ui; lor it looks better to have a system than a jumble, even it" we should be wrong. When I used to preach tiiosc sentiments, I confess I thought I was right; 1 had been taught all my life to think so. But I never attempted to prove those parts of my doctrine from the bible. I never knew w^here to find texts that would prove it; and I was always above quoting a mere chapter and verse for proof, when the words said nothing to the point, or perhaps would prove the contrary. The one half of the world will not take the trouble to incjuire whether a text quoted as a proof does really prove the point or not. After taking certain things for granted as first principles, I could demonstrate with great clearness and build as beautiful a system as any man of equal abilities. But when I began to think moit^ for myself, and inquire more strictly after truth, and like till Bereans, searched the scriptures to see if these things were so, I soon found that what I had taken for granted, as the ver}^ ground of all my arguments on tlicse important points was not established by the bible; my beautiful system of arguments fell of course, having lost their basis. VV^hen I said the moral law was the condition of tlu covenant of works, 1 could not find it so in the bible. Then I could sec the absurdity of any one doing that for another, which both had to do, each for himself. And a temporary condition to be that which must be obligatory for ever. Another of my maxims was, that the broken law de- manded perfect obedience and the penalty too. But I- eould find no such thing in the bible. I was so sure this was right, that I could hardly believe my own eyes. I was truly astonished that I could not establish this point. But I could not make scripture; and I was unwilling to force the bible to speak my sentiments whether it would or not. But. on viewing the matter I found it a self-cvi- 420 dent absurdity, and wicked injustice. No law ever did or can do so, in order to justification; either obedience, or suffering the penalt}- in case of disobedience, will jus- tify any man; but both are legally and naturally im- possible. Founded on this, another of my maxims was Christ's active obedience in the room of a sinner. But this fell of course; for if it is contrary to justice to obey and suffer too, Christ could not fulfil the precepts in the room of sinners. I found no solid proof for it in the bible, but a great many against it. However, while I took this for granted, I had to take several other things for granted before I could argue very systematically. I had to say that Christ was above law, and needed not to obey it for himself, in order that his obedience might be imputed; for if he was bound himself he could not obey for another. All this time I forgot that Adam had to obey for himself and others too. The very same arguments whicBnvould have shown the impropriety of Christ's keeping the mo- ral law for his people, if he had to keep it for himself, must completely overthrow Adam's obedience to the moral law for his posterity; for let Christ be above law or not, we know Adam was not. Here I had to stride over several absurdities. This sentiment implies that if Christ had not been a surety he might have done any thing; it would not have been wrong for him to hate holiness and love sin; but because he was a surety for a sinner he must be holy and do nothing wrong. It implies also that a lawgiver is never iDOund to do right; he must make his subjects do right, but he himself may do as he pleases, because he makes the law. I wonder if he is bound to make good laws, or has he authority to make bad ones, and direct his sub- jects also to do wrong? It is farther implied in this senti- ment that the law of God requires double duty. It be- came the duty of Christ, because he was the surety for his people, to take the moral law as the rule of his life; 421 and after lie had observed it punctually, even to perfec- tion, his people also are bound in duty to do the very same thing. Not only so, but when this perfect righte- ousness is imputed to the sinner, it does not fulfil the law for him at last. But this is impossible; for perfect obedience has no possible degree of guilt; and if imputed to the sinner it must render him completely free from the least charge of guilt and imperfection; yet the surety had to die for him as a guilty sinner after he had made him perfectly free from every degree of guilt, by the imputa- tion of his own perfect obedience. So God's law requires in this case three perfect duties; two of the surety, and one of the principal himself It must consequently be twice wrong for once right. I could not find these things proven in scripture. Another maxim I had was, that the passive obedience of Christ procured our pardon; and his active obedience procuIRl our acceptance with God, and title to the blessings of the gospel. But I found I could not prove this doctrine; but that the bible declared the contrary. 1 found that our boldness to enter into the holiest was by the blood of Christ. And that by means of death we re- ceive the promise of eternal inheritance; and that by Christ being made sin (or a sacrifice) for us, we are made the righteousness of God in him. Also that it is through the one offering of the body of Jesus Christ that we are sanctified-i Consequent!}^ I also set it down as a necessary truth that justification consisted in two distinct parts: pardon and acceptance. But the bible tells us that we are par- doned by the imputation of Christ's righteousness (Rom. 3. 25.), through fiiith in his blood; and that we receive the quickening influences of his Spirit in consecjucnce of his having forgiven all trespasses (Col. 2. 13.). God is always pleased with those who are righteous; he pardons none but those who are righteous through 422 Christ by faith; so that pardon and acceptance with God is really the same thing. To be not guilty is to be righte- ous; to be righteous is to be acceptable to God. Where- there is no guilt there must be a title to common privi- leges. There is no medium betwixt pardon and accept- ance; the same person who is pardoned is accepted by that pardon. The same word which proclaims pardon, implies acceptance ; for the one cannot be without the other. I do not apprehend there is any dispute here; the dis- pute lies in the particular ground of both. Those who differ from me say that pardon is by the imputation of Christ's death; and with this I agree. But they say that acceptance is by the imputation of the life of Christ; but I think I have sufficiently shown the absurdity of this sentiment. Uix)n the whole, justification is a most glo- rious part of our salvation. In it we are saved from guilt and eternal punishment. It is honouring to God. It is making a guilty sinner righteous through the spot- less atonement of the cross. It is done in a perfect consist- ency with all the divine perfections. God is just, and the justifier of him who believes on Jesus. And it completely opens the way for all the communications of the divine Spirit to carry on a work of grace in the heart, and entitles the sinner to all the rich variety of the blessings of the gospel through the infinite righteousness of the Lord Jesus Christ. Well might the psalmist say, •" Blessed *' are they whose iniquities are forgiven, and whose sins " are covered. Blessed is the man to whom the Lord will " not impute sin." 43i? CHAPTER 11. ^ Adoption. Adoption is another consequence of an interest in Christ. This is a pleasing circumstance, in which we have an interest in the love of our heavenly Father, nihis tender care and kind protection. We possess a filial temper of mind towards God, and are heirs of the glo- rious inheritance with the saints in light. Adoption is a direct consequence of justification. The believe r being united to Christ by fiiith, and freely jus- tified through his righteousness, through the great love wherewith God hath loved him, havi«ig predestinated him unto adoption, is received into the happy number of the children of God. He is acknowledged as a child and treated as sucli. Adoption presupposes that we are by nature strangers to God, and aliens from the common- wealth of Israel, and from the covenants of promise, hav- ing no hope and without God in the world. It supposes that we had no right to the blessings and privileges of his house. But in thisvvonderful dispensation of the gospel, we, who some time were afar off, are made nigh by the blood of Christ. It is true, and a glorious truth it is, that the righteous- ness of Christ is the meritorious cause of every blessing of the covenant of grace ; but the circumstance of adop tion, the appellation of sons and daughters is in conse- quence of our union, or oneness with Christ. He is the only begotten of the Father; and believers by faith are united to him; are in him; become all one in him (Gal. 5, 28.). They become the children of God by faith. Christ is their elder brother, and the first heir of all things; and believers become joint-heirs with him. By his preciou*^ 424 blood they are redeemed from under the law that they" might receive the adoption of sOns; and because they arc sons, God sends forth the Spirit of Christ into their hearts to give the kind intimations of their sonship. They possessing the same mind which also is in Christ Jesus, feeling a cordial love and friendship, and reverence to- wards God, and a dutiful temper of heart wrought in them by the divine Spirit, by faith and confidence claim their heavenly relation, in their familiar and intimate ad- dresses to his throne call him by that paternal appella- tion Abba, which signifies Father (Gal. 4. 5, 6.). This is like a child indeed, exercising a suitable con- fidence in God, under the relation of a father. Adoption is a testimony of our right and title to the kingdom of heaven. A child is an heir in law, and cannot be cut out of his lawful inheritance. Hence the apostle says, (v. 7.), "' If a son, then an heir of God through Christ." What a glorious heirship is this! an heir of God! It is counted great to be the heir of an earthly king, but to be God's heir, and that on the solid footing of claiming through the firstborn, is truly a wonderful circumstance. The same apostle (1 Cor. 3. 21, 22, 23.) on the same principles ex- tends the privileges of God's children: " All things,'* says he, " are yours; whether Paul or Apollos, or Ce- " phas, (Peter) or the world, or life, or death, or things " present, or things to come; all are yours, and ye are '' Christ's, and Christ is God's." On a view of such unbounded honours and privileges as these, the humble believer is ready to shrink under the load, and asks with the stripling David, " who am I? ■*' or what is my life, or my father's house that I should ** be the king's son?" The apostle John calls upon his fellow christians to "' behold what manner of love the Father hath bestowed *' upon us, that we should be called the sons of God.'* And on this footing he presents us with the most glorious 425 liope the gospel is calculated to give. Says he, the present privilege and honour which we enjoy is, that wc are, even now in this imperfect state, the sons of God; which gives us such a. glorious prospect that we are not now able to have ideas adequate to the exalted state to which we shall presently arrive. But although we cannot comprehend the glory of that happy state, we are sure of two things, which insure every thing that we can pos- sibly desire, or that can constitute our happiness, viz. "We shall be like him:" like God! complete in holi- ness and happiness! Also " we shall see him as he is;" we shall be admitted into his presence; and as Paul says, " we shall be ever with the Lord;" and as Christ him- self said, " where I am, ye shall be also." Adoption is not, nor can it be a consequence of regene- ration; but regeneration a consequence of it. It is natu- rally impossible for a child begotten by a father to be adopted by him. His father's house is the natural privi- lege of a born child; but a strange child is taken into the family by adoption, and obtains his privileges by special grace and favour; and when adopted is governed and brought up according to the laws, usages and customs of the house. So God adopts believers, having forgiven their trespasses, being united to Christ by faith, even in the rude state of nature; and having adopted them he cultivates their hearts, and by his Spirit conforms them to his image, by regeneration and sanctification. Hence Paul most elegantly observes to the Galatians, (chap. 4. 6.) having told them " Christ was made under the law to " redeem them that were under the law, that we might " receive the adoption of sons," he adds, " and because " ye are sons, God hath sent forth the Spirit of his Son " into your hearts, crying Abba, Father." To the same purpose he says to the Colossians, (chap. 1. 21, 22.) *' and you who- were sometime (or once) alienated, and " enemies in your mind by wicked works; yet now hath 3H 426 " be reconciled in (or by) the body of liis iiesh through '' death, to present you holy and unblamable and unre- '' provable in his sight." Adoption is not a work of the Spirit, but an act of God. Regeneration is a work or at least the introductory work of the Spirit. The one is that by which the justified sinner is acknowledged as a son; the other is that by which he is made to possess a filial temper of heart, and is by the process continued in sanc- tification, brought up as a son in a holy conformity to the will of his heavenly Father, and made meet for his Iieavenly inheritance. Christ gives to all who receive him, even to those who believe on his name, the honour, power and dignity to become (yivic-B-ut) the sons of God by adoption. Those become (tj/gwjjSvjo-oiv) the sons of God,- not by birth, blood, or parentage, nor by the will of the flesh, nor by the will of man, but only by the will of the Father. Christ by his righteousness imputed in consequence of faith opens tlwe way for adoption, and God the Father adopts by a gra- cious act of his own will. (John 1. 12, 13.) "Having " predestinated us to the adoption of children by Jesus " Christ to himself, according to the good pleasure of his "will." (Eph. 1. 5.) We become the children of God, indeed, by regene- ration, but not in the same sense as we do by adoption. All mankind are the sons of God as they were begotten by his divine power in creation; so are the devils; and so are angels. But angels, as they are holy creatures, are eminently the sons of God. (Job 38. 7.) God is the au- thor of holiness; he not only created the natural faculties of the mind, but also by suitable manifestations of him- self he influences the mind towards that which is morally excellent. Thus he becomes the Father of believers, by begetting theni by his Spirit and word of truth. (James 1. 18. 2 Cor. 3. 17, 18.) But adoption is another thing; which is evident from the explanation I' have already 427 given it. In regeneration a sinner heconies a chilil ol God, as lie is begotten to a life (A' holiiuss; but in adop lion he is admitted to sonship as one with Christ, and in him is privileged to part.ike of the blessings of God's kingdom; and those very sanctifying influences of his grace are among the i)eculiar advantages to which he is privileged as an adopted son. We may fartlier observe that the sah ation of a sinner consists in two parts: the one is done for him; and the other is done in him and to'hiln. Or perhaps it would be more accurate to divide the latter into two, and say that three things constitute the sinner's salvation. 1. What is done for him. 2. What is done in him. And 3. Wliat is done to him. Taking the imputation of Christ's righte- ousness, the righteousness imputed, and faith by which it is imputed, it being the condition, not as any part of salvation, but the special ground or plan on which the Avhole salvation is bestowed, then justification and adoption will be the first part; sanctification in all its branches the second; and the resurrection and admission into glory the third. But what I am about to observe here is that adoption is a summary, or rather the result of what is done for a sinner. That is to say, the sinner being united to Christ by faith, the righteousness of Christ imputed to him and he completely justified, the result is, one who was by nature far from God is now fully recon- ciled, freely pardoned, received into covenant, becomes an heir of all things, and is graciously admitted to the enjoyment of all blessings and privileges necessary for his eternal happiness. This is adoption; and happy will the man forever be who is an heir of God through Christ. When a lost sinner is sensible of his guilt and lost and undone state, he feels himself invited and directed by the gospel to accept of the oftcrs of salvation; he comes poor, lost and helpless on the invitation, and accepts of Christ .is his surety. The righteousness of the cross is imputed. 428 even counted over to him, and he is freely justified; his guilt is removed; and he is considered as righteous through his surety; he therefore is viewed as fully enti- tled to the blessings of the gospel, which insures com- plete salvation. He, being united to Christ by faith, is brought from under the old covenant and into the new. The result of which is adoption, or a stranger taken into the family of God by special grace, and entitled to the laws, customs and usages of this new situation. Every proper means and agency are employed to bring the newly adopted child to a suitable and fit capacity to enjoy his new estate, so as to be himself happy and not to mar the happiness of his holy brethren. Hence the ne- cessity of regeneration and sanctification, to which those who are adopted are entitled by the blood or atonement of Christ; and of which they have the glorious privilege by adoption. It behooves all unbelievers to consider the wretched state in which they are. Not adopted into the family of God, they are aliens, strangers and foreigners ; children of the M^orld and of Satan; under the penalty of the bro- ken law; guilty, wicked and helpless. They have no righteousness to entitle them to any favour or blessing. They are exposed to all the fatal effects of guilt and pol- lution; children of wrath; heirs of sin and death; and fast posting to destruction. When there is a door of mercy opened for the wretch- ed, a way of salvation for the miserable, when it is pos- sible for those who are afar off to be brought nigh by the blood of Christ, O let sinners of every description who enjoy the offers of mercy come at the call, and yield themselves up to God on the footing of the gospel! Those who are far from God, are far from happiness; and it is in vain to expect to enjoy the privileges of chil- dren unless we are adopted into the number of the sons of God. 429 Finally, let believers know and feel their happy privi- le^es, and claim their blessed relation to God. - If while -we were enemies wc were reconciled to God, much - more, being reconciled, we shall be saved." Those who are adopted may and ought daily to use a happy freedom with God as their heavenly Father, and enjoymg the glorious hope of the gospel ought to purify themselves even as he is pure. CHAPTER III. The Intercession of Christ. The intercession of Christ is a very important article in the gospel, and truly worthy of our serious attention Nothing can be more pleasing than to thmk of Christ appearing before his Father pleading the cause of his ^^iVave introduced the intercession of Christ in this place, after having treated of faith, justification and adoption, and previous to my treating of the most impor^ tant doctrine of holiness in all its various branches and exercises, because the scriptures seem generally to give us the idea of the practical or experimental part of our salvation which is wrought in us by the divine Spirit, to be peculiarly in consequence of Christ's intercession. The intercessory arguments are presented to God arising from the atonement; for our surety could not prevail with God but on the footing of a complete atone- ment for sin. God will by no means clear the guilty. A sinner must always come with an atonement m his hand to eain the favour of God. And herein consists the glory of the gospel plan; the sinner is permitted to approach the throne of grace with a vicarious atonement, even the righteousness of Christ. Christ having taken the sinner s place and offered himself a ransom for sin, appears as an 430 high priest in the most holy place, even in heaven itself in the presence of God for us, having borne our sins in his own body on the tree. He, on the footing of the per- fect atonement which he made on the cross, claims a per- fect right, as the sinner's surety, to every blessing con- tained in the covenant of redemption. Christ Jesus, our dear Redeemer, always stands as an iijtercessor with his own righteousness, exhibited on the sinner's behalf; so that the poor, worthless, imperfect sinner in all his prayers and services obtains acceptance with God, being represented by the perfect righteousness of his surety and intercessor. (Heb. 9. 24. and 7. 24, 25. and 10. 12 — 23.) The intercession of Christ may be divided into three parts, to wit. For the elect at large previous to their personally believing; for the elect individually at the instant of believing and becoming by faith personally interested in his atonement, according to the covenant of grace; and lastly, for believers who are through Christ justified and adopted into the family of God. 1. Christ claims the promises of his Father for all those whom he in covenant had given him out of the world. He having done what his Father gave him to do, on the validity of hissuiferings, having given his soul to death, he looks for and depends upon the fulfilment of the en- gagements of his Father, to make his people willing in the day of power; and that he may see the travail of his soul and be satisfied. We have an example of this in that ever memorable prayer which he made immediately pre- vious to his sufferings, (John 17.) particularly where he prays not for the world, but those whom God had given him; (v. 9.) and in v. 20. where he prays for all who will believe on him. It also appears evident that Christ put the greatest con- fidence in his Father's word, where he says " all that the " Father hath given to me shall come unto me. " In con- sequence of the prevalence of the plea presented i)eforc 4.11 God, the Spirit is sent down to convince of sin and of rightconsnc'ss, and to persuade sinners to accept of Christ in the offers of the gospel: " If 1 go not away the " Comforter will not come unto you; hut if I depart I " will send him unto you; and when he is come he will *' reprove the world, &c." 2. When the motives of the gospel have prevailed over the sinner, so that he gives up to the offers of salvation and becomes a believer, he is instantaneously interested personally in the righteousness of Christ, according to the condition of the covenant of grace. Then the inter- cession of Christ immediately puts on a new form. Be- fore this, as we have already observed, Christ plead that the sinner, whom he had purchased, might be brought to him; but now the sinner has actually come according to the gospel; and Christ immediately presents his righte- ousness in his behalf, and claims his justification. What a change of circumstances takes place here! The guilty creature has come to Christ with all his guilt; but is pre- sented to God in the beautiful garment of a complete atonement; which washes away his crimes, burying his guilt in eternal oblivion; he is therefore fully justified and received into favour, admitted to all the privileges of the children of God, as I have already explained. Thus " Christ being come an high priest, &c. by his own " blood he entered in once into the holy place, having " obtained eternal redemption for us." 3. Christ intercedes continually for those who are justified by faith and are adopted into the family of God. and to be made partakers of the blessings of his kingdom. It is peculiarly on the account of his intercession that the believer enjoys the various benefits of the gospel. And as I have noticed before, the scriptures generally give us this idea as to the intercession of Christ. The apostle to the Romans, 5th chap. 10th v. seems to found the intercession of Christ on our reconciliation 432 by his death: " If when we were enemies we were re- *' conciled to God by the death of his Son, much more, " being reconciled, we shall be saved by his life." When we compare this with Heb. 7. 25. we find that the life of Christ means his living intercession: " Wherefore he is " able to save to the uttermost all that come unto God " by him, seeing he ever liveth to make intercession for " them." We also should notice that the word saved in the one text, and the word save in the other, not only mean our deliverance from guilt or punishment, but in a special manner have respect unto the inward work of the divine Spirit, delivering us from the power of sin in our hearts; and so preparing us for happiness and glory, as the peculiar effect of Christ's intercession. To this effect we are to understand that, most ani- mating expression of our Lord to his disciples: (John 14. 19.) " Because I live ye shall live also." The death of Christ is the radical ground of every benefit of the gos- pel. But if Christ had not risen again to live for ever, Paul says, our preaching would be vain and your faith vain. But the glory of Christ is, " that he was dead and " is alive; and behold he liveth for ever and ever, and " (consequently) he has the keys of death and hell." When he ascended on high he is said to lead captivity captive, and give gifts to or receive gifts for men. In Christ's intercessory prayer we easily discover the drift of his intercession: " Sanctify them through thy truth; " thy word is truth. For their sakes I sanctify myself, " that they also might be sanctified through the truth." I might quote many other passages of scripture to show that our access to God, and all the blessings we receive in our salvation are through the glorious intercession of our dear Redeemer. It is a peculiar blessing indeed that we have one ex- alted at our Father's right hand, who has purchased sal- vation for us; and on the solid ground of a firll and com^ 43S plete purchase, scestoand provides for the actual bestow - mtut and application of every purchase d blessing. One who is infinitely wise, powerful, rich and i^ood, true to his trust, careful in cv^i} state and circumstance of his people, and determined to save to the uttermost I Mow is it possible that a believer can lack any real good thing? He may indeed for want of proper confidence indulge fears and suspicions; but, blessed be God, our unbelief or want of confidence can never make the faith or faith- fulness of God without effect. Believers will find to their infinite surprise, that they knew but comparatively little of what Christ was doing for them. We often find the duties of religion seemingly difficult to perform. The dung of our sacrifices might jus>tly be cast in our faces. Sometimes our hearts are cold, our affections low. Sinful inclinations sometimes rise high and threaten to make a prey of us. Our prayers and confes- sions are but cold formalities, and ouij^ervices and devo- tion but empty ceremonies. And even in our best frames how much have we to acknowledge with shame? and how far from sinless perfection? The glory of God's di- vine perfections, and the spirituality of his holy law would consume us and our works; and we would fare like Nadab and Abihu, were it not for our glorious Inter- cessor. We live because he lives. We are saved because he pleads our cause; in short, we enjoy every blessing of the covenant, because our Redeemer livcth and maketh intercession for us. The Spirit is sent down to convince of sin and of righteousness; to show the sinner his sin- fulness and guilty state in consequence of sin, and to point him to Christ, like John the Baptist, only with di- vine power, saying, "Behold the Lamb of God who " taketh away the sin of the world;" we come at the call of the divine Spirit applying the truths of the gospel, and by so doing we believe in Christ and comply with the riondition of the covenant of grace; Christ immediately 3 I - 434 - presents his spotless righteousness in our behalf; and we are justified in consequence of his atonement, as having made complete satisfaction for sin; and are adopted into the enjoyment of all the privileges of God's children. Christ, our adorable Redeemer and Intercessor, as it were, takes a new stand before the throne of God, or rather takes a stationary position which he never quits, until he gives up the kingdom to his Father, and God be- comes all in all. (L Cor. 15. 24. 28.) .And by his inter- cession he obtains every blessing which he has purchased for his people, in due time and in due order. Every petition which a believer puts up, according to the will of God, is presented by Christ to the Father, with his spotless righteotisnessto procure the benefit. This is one of the most encouraging circumstances to a poor, weak, unworthy creature that is to be found in the whole plan of the gospel. It is truly animating, and enough to strengthen and revive our spirits, to think how our un- worthy prayers must appear before God, after they pass through the atoning blood of Christ. Often we ask for things wrong through our ignorance both of our real state or condition, and also of what is really good or suitable for us. And for want of a perfect knowledge of God's designs in his infinitely wise management, the particular blessings which we desire would often cross the plan and divine purpose of God. And indeed we must confess, that through a froward, proud, domineering, and even a fretful and peevish spirit, we ask for blessings with wrong principles and motives. A thousand daily imperfections might here occur to our mind when we think of the many ways we do wrong. Our desires are often cold; and when we are warmly engaged We are apt to trust more to our happy feelings than to our precious Intercessor. Alas! what would we get, what could we do, and what would become of us, were it not for Christ? But in consequence of our having such a high priest, 435 who hath an unchangeable priesthood, w ho hath entered into the hoi} place by his own blood, having obtained eternal redemption for us, appearing constantly in the presence of God, we enjoy the glorious privilege of drawing near to God with a true heart in full assurance of faith. Our blessed Intercessor, in his infinite care and skill, suffers none of our imperfections to come before God, but covers them all with his spotless atonement, and pre- sents his Father with the petitions of his poor imperfect children, dressed in the perfection of his own righteous- ness. If weak christians would consider this important circumstance, it would silence their complaints as to the unworthiness and weakness of their prayers, and en- courage them to come to the throne of grace, even il" they had nothing to say but " God be merciful to me a " sinner." If we would entertain such ideas of Christ, as our intercessor, we could not fail to feel the happy effects of it. I. It would always direct our minds to Christ ii^ our prayers; and our prayers would be according to the gospel direction: (John 16. 26.) "ye shall ask in my " name." 2. It would give us a blessed confidence hi prayer on proper principles. 3. It would greatly encou- rage us to pray; and it would take away our unbelieving- fears and discouragements in prayer, which we too often indulge. 4. It would make us feel humble under a sense of our dependence on God. And lastly, It would culti- vate a spirit of resignation to the divine will, by enabling us to expect in due time to receive what we pray for agreeably to what we know to be his will from his word, and to submit the rest to the disposal of his wisdom and goodness. Christ sometimes gives a strong desire to his people, makes them feel their need, and draws forth their he^u in earnest longing for his blessings before he bestows them. This is the intercession of the Spirit in our hearts. 436 Sometimes he surprises the christian in bestowing bless- ings upon him unexpectedly. The spouse is an instance of both these circumstances. How earnestly she prays for gales of divine grace: "Awake, O north wind, and " come thou south, &:c." Christ answers, " I am come " into my garden, my sister, my spouse." " Tell me, O "thou whom my soul loveth, &c. If thou knowest not, " O thou fairest among women, &c." Again she says, at another time, " Or ever I was aware my soul made me " like the chariots of Aminadib." Surely God will withhold no real good from those for whom Christ intercedes. It is, indeed, impossible for us to fathom the depth of his dispensations; neither need we attempt to understand all his ways of dealing with his people. But one thing we may always know, and ought always to feel: that what he gives and what he does is for our real good; (Rom. 8. 28.) and while ever Christ lives in heaven our advocate with the Father, our cause can never possibly fail. Our most natural and easy notions of Christ's interces- sion is, that he even verbally prays and pleads our cause before his Father; and that he hears and grants the bless- ings in consequence of it. This is always the case with those who have never used themselves by study to accu- rate thought, and to have correct ideas on the sublime subjects of divinity. Even the most learned of us have these very ideas on this subject, unless we take the trou- ble to think accurately, and ascend to philosophical nice- ties. And indeed it is no wonder, for to this we are ac- customed, and mostly under the necessity to form our ideas of spiritual things from the ideas we have of things temporal, with which we are daily conversant, and which we can see, hear and feel; that the first impression is what is common to all; and the same impression lasts, in a very considerable degree, in spite of all our refined philoso- phy. Also when we are in our devotionary frames, we 437 liavc not time to philosophize; we have something else t<5 do; wc have to take our ideas as they come. For instance, when the most accurate divine can hardly pray to God, even in secret, without puttitip; his ideas into words, and sometimes audibly too, when he, according to the direc- tions of the bible, puts his trust in Christ and views him as his intercessor; how natural and easy it is for him to have the idea of Christ praying for him just as he does, only making allowance for Christ's dignity and nearness to the throne as his intercessor. I am far from thinking this to be wrong. Christ, speak- ing after the manner of men as was common for him to do, and as suited to our capacities to receive, gave to his disciples these very ideas: " I will pray the Father. " When the Comforter is come, whom Iwill send unto " you from the Father. If I go not away the Comforter " will not come; but if 1 depart I will send liim." This is also the natural idea which we gather from the 17th chap- ter of John, where our glorious Advocate gives us, as it were, a sample of his intercession before his Father for his people. Many passages might be quoted to indulge these our common ideas of Christ's intercession: " Fa- " ther forgive them for they know not what they do." T have prayed for thee that thy faith fail not. See also Rev. 8. 3, 4, 5. There are sentiments inculcated by some and also adopted by many, which I consider injurious to the comfort of God's people, and consequently luirtful to the general cause of religion. It is said we must have ideas of God exactly as he is, or we are guilty of idolatiy in our worship; that wc must have correct views of Christ as he is, both as God and Saviour, or we cannot believe on him. This is truly fetching divinity to perfection; and I cjuestion much whether the saints in glory or the holy angels, have yet or ever will arrive to this degree of per- fection. Many christians ha\'c in consequence of thost 438 ticklisli sentiments, with very little foundation in the bible, spent their days in fear, lest they should not have exact conceptions of God and of Christ. It has a tendency to darken all the evidences of religion, and entirely pre- vent christians from having that confidence in Christ which the gospel requires in order to their comfort. If a man has such a knowledge of God as to conceive of him as a God of eternal existence, possessed of infinite holi- ness, justice, goodness and truth; and conceives him to be his Creator, Preserver and final Judge, the proper object of his love, reverence and worship; if he conceives that he has offended him by transgressing his holy laws, and that he is justly liable to his infinite displeasure in consequence of bin; if, moreover, he views Christ as equal with his Father, as God, and becoming man; and that he is God and man, and a Mediator between God and man; that he died in the room of sinners, and fully satisfied justice; and that he is now seated at the right hand of God to make intercession for his people; that he offers to save all who will come to him, or accept of him as their only Saviour: I say if a man has such ideas of God and of Christ, and attends to the offers of the gospel and comes to Christ as a lost, helpless sinner, there is no danger of his salvation. He may learn more and more of God and of Christ at his leisure; and Christ has promised, by his word and Spirit, to teach him what is necessary for him yet to know, for his furtherance and growth in religion.' (Heb. 11. 6. John 16. 12, 13. Col. 1. 10.) But I must observe before I finish this clause of my subject, that this nice piece of divinity of some of our fathers, is another instance amongst many of the strange propensity of the human heart to make the gospel hard, and religion to be exceedingly nice, critical and difficult. Pride is at the bottom of it all; and Satan is not idle in establishing such difficult systems, to discourage sinners in attempting to come to Christ on the simple call of the 439 gospel, and to worry weak believers by unhappy doe. trines: the mere nice philosophical commandments of men, without any gospel authority. A man who could get to heaven by a very learned, scholastic knowledge of the genuine nature of God and his divine perfections, and ot all the minute wonders of Emanuel and mysteries of the gosj)el, must not only have hard work, but also gain the praise of " well done good and faithful servant;" thou hast been faithful in very many intricate and insur- mountable things, " enter thou into the joy of thy Lord." But on these principles it would recjuire a man to be sen- sible and old enough to be the president of the United States to be a christian. On these terms 1 w ould say, God have mercy on our youth and African slaves, not to mention the great bulk of mankind besides. " God hath " chosen the foolish things of this world to conibund the " wise." But although accuracy in knowledge, especially in deep points of divinity, is not absolutely necessar} to constitute a true christian, yet it is truly laudable and pro- fitable to a christian to grow dailyin his knowledge of God and the gospel, and it is a truth that the more correct our knowledge of God, of Christ and the plan of the gospel is, provided we do not perplex ourselves with intricate points or introduce those difficulties as prerequisites or condi- tions in the plan of the gospel, the simpler the gospel will appear, and the nrmer our hope and comfort will be. And to return again to the subject of Christ's interces- sion, I would in the last place observe that although it is very natural and very usual to have the idea of Christ actually praying to God for us, and although Christ gave this idea to his weak disciples, who were at that time not able to receive very correct notions aliout his king- dom, and even although this is a very comfortable thought, yet it is not the full idea which the scripttuTS give us of this important circumstance. 440 Tlie real state of the case is this : Christ, having made complete atonement by his death, rose from the dead and ascended to his Father in the character of a mediator, where he is in his two natures, the divine and human, in one glorious person; having received this honour and dignity from the Father for the suffering of death, God, the Father, thus expressed and still expresses his high approbation of what Christ had done in the sinner's room. He, perfectly satisfied with the atonement of the cross, has exalted the Son at his right hand. Jesus, the great high priest, wearing the office and dignity of his priesthood for ever, with the very body which hung on the cross, took his place as the intercessor for his people. There he is continually in the presence of his Father as their surety with his perfect atonement or righteousness, presented before him on the sinner's behalf. The Father beholding the righteousness of his Son is for ever well pleased; and the poor imperfect believer for Christ's sake is accepted in his person and his services, and obtains every necessary grace according to the ever prevalent plea of this perfect righteousness. O behever, look up to heaven with joy and wonder, and see the two faithful parlies in the covenant of re- demption: the Son having faithfully fulfilled the awful conditions; the Father faithful to his Son in accepting the sacrifice he offered; and now having exalted him as a Prince and a Saviour, he faithfully grants every blessing claimed by that atonement. And Jesus faithful to you, poor worthless creature, applies by his divine Spirit every blessing to }'0ur soul. There is no possibility of failure here. The ground work is too solid. The plan is too firmly laid in the depths of infinite wisdom, and executed by Almighty power! Surely to see Jesus standing before God on your behalf, showing the prints of the nails and the mark of the spear, is enough 441 lo make you cry with Thomas, " My Lord and m} -'God." Reader, art thou a believer? If not, make haste, sub- mit to Christ in a moment, lest you die. For however well pleased God is in the atonement of Christ, yet he is a dreadful avenger of the blood of his dear Son. But if you are a believer, can }ou possibh doubt of 30ur salva- tion? With such an advocate in heaven, how can 3 ou be lost? how can sin threaten with its deadly sting? can devils prevail? Nay, let me ask with the apostle, who is he that condemneth? Christ has died, yea rather is risen again, who is even at the right hand of God making intercession for us. CHAPTER IV. The covenant grounds of a believer's sanctijication and glory. We come now to lay before the reader our view of the principles on which the believer obtains the privilege of sanctification, and his complete admission to a state of eternal glory. To prevent misconstructions of what I may say on this important subject, I observe that the atonement of Christ is the meritorious ground of every benefit which the believer ever enjoys, and that faith is the condition proposed in the gospel by which \\e become personally interested in all the consequences of that atonement. That I may be the more clearly understood I again observe, what I have already explained, that holiness is not a created faculty of the mind produced by natural power, but the choice or disposition toward that which is morally excellent. Sin is the direct opposite disposi- tion. Holiness consequently is not produced by, what we commonly mean bv, infusion. God did not infuse a holy 3K 442 nature into Adam at creation; neither does he mi'use hoU- ness in regeneration. It would be naturally impossible for him to do it. God can be the moral author of holi- ness; so Satan can be the author o{ sm. Holiness consist- ing in the choice of the heart, it must be produced by motives. God by furnishing Adam with proper motives to holiness, or that which is morally right, became the author of holiness in Adam; and hence it is proper to say that God created him holy or in his own image; not that he really created him so, but as soon as Adam became capable of moral action, or rather possessed of moral powers, which was as soon as he was created a living soul, God by giving him suitable views of his divine glory and excellence persuaded him, and he made choice of that which was really good; so that the first action of the soul of Adam was holy. So we must understand the scriptures when they speak of regeneration as a work of creation: " created in righte- " ousness and true holiness." In a similar passage Paul seems to have my ideas exactly where he says (Col. 3. 10.) " and have put on the new man which is renewed in *' knowledge after the image of him that created him." Knowledge is the only channel through which a motive can be presented to the mind; and it is really in, or by knowledge, a man who is a sinner can be made new or possess a new disposition. He must in the first place have new discoveries which he had not before; and having got new discoveries he is presented with new objects which attract the mind; the objects are God's moral image; consequently the man is transformed into the same likeness, and the same mind is formed in him as also is in Christ Jesus. We have the same idea held up still more fully in Eph. 3. 18. Speaking of the gentiles in a state of nature, •' having (says the apostle) the understanding darkened, " being alienated from the life of God fthat Js from holi- 443 • iicss) through the it^norancc that is in thcni, because " ol the Ijlinchiess of their heart." This certainly shows that the want of proper views of holiness, and consequently the want of proper motives to holiness, is the cause of '* their i^iving themselves over (v. 19.) unto h^scivious- " ness (giving themselves is choosing, or wilfully dcvot- *' ing) to work all uneleanness with greediness." v. 20. " But ye have not so learned Christ;" that is, Christ hath not so taught you, v. 21. "if so be that ye have " heard him (that is believed on him, Rom. 10. 17.) and " (consequently) have been taught by him (or in him) as " the truth is in (or by) Jesus." Thus divine views arc- given by Christ to belic\ ers by which they are disposed v. 22. " to j)ut off" concerning the former conversation *' the old man which is corrupt according to the deceitful " lusts." Lust is the inclination. When the person inte- rested in Christ and under his divine teaching gets the knowledge of God and views his divine glory and excel- lence, the old state of the mind which was wicked incon- sequence of false or deceitful dispositions produced by falsehood is put off; that is, v. 23. they are renewed in the spirit of their mind. They have a new temper or disposition, influenced by the truth as it is in Jesus pre- senting them with new motives; which is, v. 24. " to " put on the new man which (drawn) after God (as the " glorious attracting motive) is (thus) created in righte- " ousness and true holiness." When God shines into the heart, and gives the know ledge of his glory, " we then with open face beholding '' the glory of the Lord, are changed into the same image *' from glory to glory;" influenced and attracted by the glorv of God, we are brought to possess the same glory or likeness, which is done by the Spirit of God through the glass of the gospel manifesting the glorious excellence «f God unto us. These passages, with many which might be quoted, certainly show what holiness is; how regeneration i*^- 444 performed in us; and the nature of regeneration and sanc- tification. It is consequently evident from what has been said, that holiness in Adam and in the angels took place the same way; even by manifestations of the divine ex- cellence made unto them to influence them to a holy choice or disposition; and that this disposition could not be created by an act of almighty power, nor yet infused by the divine agency directly upon the mind, but only by such discoveries to the rational mind as would morally in- fluence the creature to choose and delight in that which is good. It is also to be observed, that sin or unholiness must take place on the very same principles; it being a disposi- tion of the mind to that which is morally wrong. In order to sin, God must withdraw from the rational mind his divine perfection, which will immediately leave the crea- ture in darkness as to any thing that is good; and evil motives through falsehood representing objects under false colours crowding on the soul will immediately seduce and draw the soul to choose and delight in that which is evil. But for more on this subject, I must refer my reader to what I have said in a former treatise. ^ But before I am ready to communicate my ideas clearly on the main subject in this chapter, I must refresh m} reader's memory with another particular. Agreeably to the explanation above, we say God made Adam holy. But it would require tlie same manifesta- tions of God's glory to keep Adam or any creature holy, which made him so at first. The moment those manifes- tations ceased, the creature would fall from God. For none but God can give them. This, by the by, shows us how much we are dependent on God for every thing that is truly good; and how wretched must every creature be without him. When God entered into a covenant with Adam and his posterity in him as their federal head, he covenanted to 445 continue those divine communications uith him ibr cvci and protect him from being overcome by false motives; the consequence of which would have been, Adam would have been established in holiness for ever, in a perfect conformity to the law of God. 1 have argued this point at length in its proper place. 1 will just add here that it would have been impossible for the moral law to be the condition of that covenant or any such covenant; for Adam must in justice be left to himself in this important article, or it would have been no trial. If God had made l)erfect obedience to the moral law die test in the cove- nant, he must either have withdrawn those manifestations from Adam, or continued them with him; had lie con- tinued them it would have been no trial; for he must have stood; and it would have been morally impossible for him to have fallen; had he withdrawn them he must have been immediately left in moral darkness; and con- sequently would have instantly fallen of course. So that no trial could have been in the case; and consequently no covenant could possibly be made on such terms. But the promise of the covenant was, as I have said, to continue Adam in a state of holiness and consequently happiness for ever on the gracious condition that he would for such a given time keep from eating of the forbidden fruit. This was not a moral but a positive precept; the promise on the one hand was a sufficient motive to allure; and his fears were sufficiently addressed on the other by that awful penalty: " In the day thou eatest thereof thou shalt •' surely die." With this Adam Mas left to himself as a proper trial of his obedience to a positive precept as easy to keep as easy could be. The threatening was of this nature, that if Adam eat of the forbidden fruit, God would instantly withdraw his divine manifestations from him, and leave him in moral darkness. Death would be the immediate consequence in all its dreadful forms. Also all his posterity was to be left in the same unhappy situn 446 tion. Now how did the matter go? Adam felL Conse- quently he and all his posterity fell under the dreadful curse of being deserted of God, and never to have one single gleam of divine light to dawn upon them to eter- nity. Thus all the children of Adam are born into the world under that curse, and consequently necessarily, or justly, are deprived of any motives to holiness; and not one of them ever is, or ever can be, holy until he is in- terested in the covenant of grace. Now I have the way clear to point out to you the ground of a believer's sanctification and glory. Christ by his death made an atonement in the room of his people, and cancelled all the guilt that lay against them on every hand in consequence of the fall. In consequence of which God promised in covenant, to restore those pre- cious divine manifestations of his glory. This he could do consistent with all his perfections when the guilt of his people was removed. This was a second trial for their establishment in holiness and happiness, by his covenant engagements to reveal his moral excellence to the mind, and never to withdraw his divine glory from them. These covenant engagements were on the honourable condi- tions, that Christ the second Adam, who became the sponsor for his people, would die in their room and so satisfy the demands of justice. Jesus undertook the dreadful work and completely performed the whole. He waded through blood and death; and by the dignity of his glorious person, being the eternal Son of God, who thought it no robbery to be equal with God, in a suitable time suffered the whole weight of infinite vengeance, which would have crushed his elect to eternity. No wonder the withdrawment of God's divine glory and ex- cellence overwhelms the poor dependent creature in dark- ness, when it made the glorious man Christ Jesus, sup- ported by his divinity, to cry in agony and excruciating horror, *' My God! My God! why hast thou forsaken 447 ^ mc?" This appears to be the penalt}' he had to ]>ear. It is probal)lc thib awful time of desertion bet^aii at the sixth hour, when the light of the sun was withdrawn, and eontinued until he said, " It is fniishcd," whieh was about the ninth hour; three hours in all of dreadful snf- fering. He had hung three hours on the cross before the darkness took place. He pronounced the work fuiished, very probably, when he got relief by the return of the glory of his Father, and just as he submitted to tempo- ral death; which it is thought, and very probably, was not occasioned by his other sufferings, for they appear to be o^ er; and it is very evident, from the thieves not dy- ing till their legs were broken, and from Pilate's marvel- ling that he was dead so soon, that he voluntarily gave up his life, by the power of his divinity commanding his spirit to quit his body, \\hich immediately became dead. Justice now lets go its angry hold; the debt was paid, and the guilty sinner completely ransomed from death. In a proper time he rose from the dead as a pledge of the resurrection of his people and as a divine testimony of the validity of his sufferings. And now the covenant is confirmed foi* ever, never to be forgotten. God is now well pleased, and the sinner delivered from the curse, and made an heir in Christ of the blessings of the covenant. And now we are to remember that as the covenant with Adam insured, provided the condition had been fulfilled, the constant manifestations of God's excellence and glory, so in this covenant, he promises the same thing as the radical blessing, on the condition the sinner can be brought from under the curse of the first co\enant. This is now done, and consequently the way is opened for the lost creature to be completely restored. We have shown already how the sinner becomes per- sonally interested in the covenant of grace even by faidi. Consequently when the sinner accepts the offers of tlie gospel, the atonement of Clirist is counted to him and he 448 is thereby taken from under the penalty of the firsi co- venant, and entitled by covenant proiuiies to the bless- ings of the covenant of grace. God in truth and faithful- ness sends his Spirit to manifest his glory to the believer's soul. The soul, now furnished with new motives which it never had before since it had lost them in Adam, is immediately drawn towards God, and feels earnest de- sires after a conformity to his image. These discoveries of God and holiness, according to the covenant, are never to be finally withdrawn, but to be- come greater and greater, until the believer is perfectly conformed to God, and made completely holy. Before the believer could fall finally away, God must withdraw these coinmimications of himself from the soul; if this was done, a fall would take place immediately, as it did when Adam eat the forbidden fruit. But how can this ever take place, when the covenant is confirmed, never to be broken? Before God could withdraw the divine mo- tives to holiness from the believer, he must first break his covenant, and forfeit his truth and faithfulness. Will God ever do so? No: he declares " that the mountains " may depart and the hills be removed, but my kindness " shall not depart from thee, neither shall the covenant *' of my peace be removed, saith the Lord who hath *' mercy on thee." Not only so but he would curse a soul on whom is the righteousness of Christ, and who has made a full atone- ment for all his transgressions; can God curse where there is no guilt? He would cause a soul to die for whom Christ was a surety. Is not Christ a sufficient surety? But why should we think such things? Surely those who indulge such notions must have very low conceptions of the gospel plan. Why God does not make a full manifestation of him- self immediately to the believer and so perfectly sanctify 449 iiim at once is a question I do not wait to answer here. But wliy sliould we complain? he has promised he will do it in a proper time. \\'hcn we shall see him as he is then we shall he like him. This is what I concei\e to be the covenant grounds of a believer's sanctification; and certainly I think it much more like the doctrine of the bible, than to talk of the active obedience of Christ being imputed to purchase it, and entitle us to it. It is easier understood on this plan, than to talk of any particular purchase respecting it, only that grand purchase which bought us with a price, even the precious blood of Christ by which we, in our glorious Surety, satisfied the justice of God, cancelled all our guilt, and was brought from under the first covenant, and into the covenant of grace. This was all the purchase there was any need for, to entitle us to every blessing in this covenant. God gave his sanctifying grace to us ac- cording as he has covenanted to do on these conditions. But O what love and gratitude do \\'e owe our glorious God for such a covenant! and what love do we owe our dear Redeemer, who by the agonies of his own death has brought us into covenant with God again. And } et we can hardly trust him, notwithstanding all. We arc afraid of guilt when we have none. We are afraid of Satan when he is dragged at our Surety's chariot wheels. Wc arc afraid of every thing, when every thing is sure. O my dear fellow christians, let us be strong in the Lord and in the power of his might; let us try and think something, say something, hope something and c\cn do something that will be an honour to our Lord and Master. 3 L 550 CHAPTER V. ISome texts explained, and some common plirases in divinity relating to our sanctification. I CANNOT dismiss this subject, until I explain some very interesting points relative to our sanctification which are involved in it, and which I fear are not well under- stood by many of my readers. It is not best to have certain phrases in divinity, which we borrow, even from certain texts of scripture, or from the tradition of the fathers; and at the same time have no digested ideas, and know not what we say, or whereof we affirm. On the principles I have explained above, relative to our sanctification, I proceed to explain some texts in the bible, and some common phrases in divinity which are not easily understood, but on the principles which I have laid down. 1. " Christ dwells in our hearts." When the question is put to us, how does he dwell in our hearts? tiie answer is sometimes, " by faith;" and again we say, " by his ^' Spirit," &;c. All this is true, and scriptural. But now the question is, what do we mean by these expressions? Here the mist begins to rise; and we have but confused ideas ourselves, and we can give nothing but confusion to others. But I answer: Christ does dwell in the believer's heart. Eph. 3. 17. The apostle seems always to take care when he is speak- ing of any benefit which we receive of a saving nature, to m.cntion faith as the condition of it. Christ in the be- liever's heart is the vital principle of holiness; and our union v. ith liim, and his union with us, is our hope of glory. (Col. 1. 27.) And it is all by faith, which is the only condition of the gospel. 1. Federally,' as our cove- 451 nant head, iaith unites us to Christ by the terms of the covenant. Justice looking upon the surety and tlie prin- cipal as one andthe same person, what the one does the other is viewed l)y the law as doinj^; hence they are con- solidated, or incorporated legally, as hut one body. Hence Christ became guilty through the sinner, the sinner be- ing legally in him, and consequently the sinner died or made the lesral atonement when Christ died as his surety. On this very principle Paul says, " I am crucified with " Christ, therefore, I live," (which is the proper transla- tion. The word nevertheless very unhappily mars and spoils the beauty and the sense of the verse.) 2. After the sinner had in Christ completely atoned for his guilt, then he was no longer liable to death; and his surety dying as the head of another covenant, and fulfilling the condition of that covenant, he insured to the sinner a complete interest in the promises of that covenant. The law having considered the sinner in Christ before his death to make him guilty, so now after his death it views Christ in the sinner. So that as the sinner in Christ made him suffer, now Christ with his full atonement con- sidered in the sinner, the sinner is legally delivered from the curse, and consequently justified through the atone- ment of his surety who is now viewed in him, and has fulfilled the condiiion of the new covenant. The believer is therefore entitled to all the promises contained in the covenant of grace, which insures justification and sancti- fication and eternal glory. (Heb. 10. 16, 17. John 14. 2, 3.) Thus " Christ in us is the hope of glory" both as to happiness and sanctification. 3. By faith the sinner is interested in Christ's atone- ment, and consequently in the covenant of grace \\\\\c\\ msures sanctification. Thus Christ dwells in us by faith, not only for justification as we explained above, but also for sanctification as we shall now explani. 1. Not by the imputation of his active obedience; this is too important 452 a point of doctrine to be established with no better au- thority than the mere notions and commandments of men. I have seriously inquired into the doctrine of Christ's active obedience, i was induced to it, not by party spirit, nor yet through a vain expectation of being the head of a party, nor yet to revive an old exploded opinion which has been di'iven out of the church a hundred years ago. I love to agree with every man as far as I can. I consci- entiously believe I would rather follow, than lead. But I cannot follow when I think I am led wrong. But to re* turn to my subject. 2. Christ dwells in the heart when his image is there. This is a metaphor, the word Christ put for his image or likeness. The apostle has many such expressions: " My little children of whom I travail in birth again till " Christ be formed in you," till you be fully conformed to the doctrines of the gospel. " For me to live is Christ. " But the passage (Eph. 3.) explains itself, (v. 14.) Paul prays for the Ephesians, " that he would grant you, (says he " V. 16.) according to the riches of his glory, to be " strengthened with might bv the Spirit, in the inner *' man." Christ's glory is the brightness of his Father's glory, which shines in him, even the fulness of the God- head. Every perfection of the deity exhibited in Christ as a mediator is the riches, or fulness of his glory. It is according to this, that his people are strengthened in every grace, by the Spirit in the heart or inner man; and in being conformed to this glory of Christ, believers (v. 17.) possess Christ in their hearts, and all in conse- quence of their interest in him by faith; and he farther prays, on the same principles, that in consequence of their being firmly attached to, and delighting in the glory of Christ, and cordially attracted to his glorious image they might go on to perfection in their conformity to him; being enabled (v. 18.) to comprehend, or fully to discover the infinite extent of the love and loveliness 453 of Christ, (v. 19.) until at Icngtli they be filled with ali the Tuhiess of God, that is entirely eonformed to his image; and so Christ would dwell in them more and more in eonscquence ol' their interest in him by faith. To express it more l)riefly. By faith we are through Christ interested in the promises of the covenant, and consequently receive manifestations of the divine glory; and we are there!)}- more and more formed in the image of Christ and by his holy image Christ dwells in us. ^^'e have this idea also in Rom. 13. 14. '* But put ye " on the Lord Jesus Christ, and make no provision for " the flesh to fulfil the lusts thereof;" and in v. 12. the same idea is represented by casting off the works of darkness and putting on the armour of light. And in 2 Cor. 13. 5. Paul says, *' Know ye not that " Jesus Christ is in you, except ye be reprobates?" 2. Christ is said to dwell in our hearts by his Spirit. This is fre(|uently represented to us in the scriptures; and the idea is, that the Spirit of God, having persuaded the sinner to believe in Christ, is the eflicient cause of the union actually taking place betwixt Christ and the sinner, according to the gospel. But especially the Spirit is the eflicient cause of the holy image of Christ being formed in the heart, and of carrying on a sanctifying work, so that the believer grows in conformity to the divine will. This he does by manifesting Christ in all liis divine excellence to the believer; which, as I have already shown, has a transforming eflfect, in changing the heart into the same image; and as the Spirit continues and in- creases his divine illuminations, so the believer grows in sanctification until he becomes a perfect man in Christ, or Christ in his iniagc becomes perfect in him. (John 16. 8—15. 2 Cor. 3. 18.) 3. Christ dwells in us by his word; because the word is the particular means which the Spirit of Christ makes use of to reveal his divine truths to his people, by which 454 he makes himself known unto them, that the}' may be restored to hohness as has been already explamed: " Sanc- '' tify them through thy truth; thy word is truth." Thus they are begotten by the gospel; and Christ is formed in them, by the saving effects of the gospel on their hearts by the Holy Spirit. (John 15. 3 — 7.) 4. We often speak of God giving us strength, helping, assisting and giving us grace, &c. All such phrases are of equal import. But we do not mean natural strength, help or assistance ; but that he does it all by light or motives, argument and persuasion. When God gives me strength to exercise faith, he gives me a manifestation of his truth and faithfulness in his promises, which induces me to put my trust in him. When he gives me strength or grace to love him, he reveals his divine beauty and ex- cellencies to me, and so charms my heart and engrosses my affections. When he enables me to repent or gives me repentance, he gives mc a view of his holy nacure and his holy law, and I am allured and delighted with divine excellence, and I hate my sin and loathe myself for it, and long and endeavour to guard against it and to live more hoi}'. Thus when he strengthens, assists or gives any grace, he does it by his Spirit and word, giv- ing some manifestations which operate on me as motives to rouse or excite me to action, or to whatever thing the argument tends. W^e always act freely by our own natu- ral strength, and according to the choice we freely make under divine influence, through divine manifestations, when we get grace and strength from God. When Christ is the wisdom of God, then he becomes the power of God. Wlien he is made unto us wisdom, then he is also made righteousness and sanctification to us. When he draws or allures us, we run after him. We are drawn with the cords of love, allured and won over, when we are moved from a view of divine glory, mercy and ex- cellence. We are drawn with the bands of a man, when 455 we are dealt with like rational creatures, capable of choice, and so povverl'ully argued with, that we arc- under a moral necessity to comply. 5. It is usual to say, Christ has purchased every blessing for his people, that he purchased the gift of the Spirit, and all the graces and operations of the Spirit, he. The scriptures give those ideas, and we ought with due gra- titude and humility to be ready to acknowledge our en. tire dependence on Christ for every blessing we enjoy as the purchase of his precious blood. Yet if we think that Christ purchased diose blessings directly, we perhaps will not be correct in our ideas. Christ purchased nothing directly but pardon; that is to say, he laid down his life particularly and especially to answer the penalty of the broken law. He offered himself a sacrifice, purely to satisfy justice and procure our par- don, by removing our guilt and constituting us righte- ous; and consequently our justification was the direct object of the great atonement. Our sanctification and confirmation in grace and all things in which they con- sist, and eternal glory, the final issue of our salvation, were only indirectly purchased by Christ. Those com- mon blessings of the gospel were, as we may say, conse- quential things, necessarily connected with the atonement in consequence of the plan on which the atonement was made and the execution of that plan. Christ suffered nr> more than was necessary to satisfy justice for sin and to buy our pardon ; neither was it necessarj' nor was it pos- sible for him to do more. Justice cannot inflict punish- ment where there is no guilt; when ever the guilt of sin was atoned for, justice could inflict no longer; tlie suffer- ing must immediately come to a close; imy, the least degree over would be unjust. So it must follow, that the atonement of the cross, which was the price paid, was for sin, and for sin only; so pardon was the only blessing directly purchased by the blood of Christ, and all othc 456 blessings are merely consequential, bestowed on the plan of the new covenant in consequence of our interest in it by faith. The church is said to be purchased. (Acts 20. 28) The people of God are said to be purchased,' ( I Cor. 6. 20. and 7. 23. 1 Pet. 1. 18, 19.) because Christ could not have a church or people without paying the ransom for them, due to divine justice in consequence of their guilt. And in this sense they are his redeemed people. But still the purchase was justification, and the price was his precious blood. The eternal inheritance of the saints is called the purchased possession, (Eph. 1. 14.*) be- cause justification through the atonement of Christ in- terests them in the covenant by its promises according to the gospel plan. So that the blessing promised is only indirectly purchased through the direct purchase of jus- tification, according to the plan on which the purchase was made. The apostle, in the 9th chap, to the Hebrews, verse 15, gives us this very idea: " He is the Mediator of the new " testament, that by means of death for the redemption '' of the transgressions under the first testament, they " which are called might receive the promise of eternal " inheritance." I will give the following paraphrase on Rom. 5. 1,2: Therefore, in consequence of Christ's dying for our sins, we being justified by faith have peace, and are brought through his redemption to a state of recon- ciliation with God as the purchase of his death. In con- sequence of this, we have access, are introduced into this grace promised in the covenant wherein we are esta * This text is not well translated. It is consequently not very ea- sily understood. The true translation is this, " Which is the earnest, " (or so much in hand) of our inheritance (or estate) which eviden- " ces a title to the redemption of our acquisition (or property which <' was lost, but regained by the purchase of Christ) to the praise (or 'f' advancement) of his glory." 457 blished, by the free promise and grace of God, and we rejoice in tlic hope which the gosj)ci gives us of obtain- ing divine manifestations of God's glory to conform us to his image, and fit us for the enjoyment of himself for ever. If I had a servant in prison, who could not be libera- ted without paying a ransom; were I to pay the ran- som, the direct purchase would ijc his freed(jm ; for that, and for that only, would the price be paid. My plan would be immaterial as to the purchase; it must be made, let my plan be wliat it would, or my servant must lie in prison; but it would deliver him from his imprisonment, let me use him as I saw fit afterwards. My plan might be to nK:ke him a merchant, a mechanic, a farmer or any thing else. I do not directly purchase a merchant, or mechanic, or farmer; I only purchase freedom for a poor prisoner, and afterwards, in pursuance to my plan, I make him what I designed to make him. In this case his free- dom was the only thing directly purchased, u hich would be grace indeed; but the benefits he afterwards enjoyed were only indirectly purchased, and he enjoyed them by my own good will without any direct purchase. Yet every benefit he enjoyed, he ought justly to esteem as an in- direct purchase, it being a consequence of my paying the price of his ffeecjom on the plan I did, which intro- duced him into those happy circumstances. The plan of God appears to be this. God ^\•as deter- mined to glorify himself in the salvation of a number of sinners of the race of Adam. They were held fast in strict justice under the penalty of the broken law. The first thing to be done was to bring them from under that penally. The penalty was death, in all its horrors. God in covenant gave a number of those unhappy sinners to Christ, to restore to a state of holiness and glory, on condition that he would suffer death for them, to redeem them from the curse of the law; which would open the way for all necessary manifestations of God's divine ,3 M 458 excellence and glory, to induce them by proper motives to holmess; which manitestations were forfeited by the breach of the first covenant, and which forfeiture must be rejiioved before they could be granted again. If Jesus Christ would pay tlie price of their redemption, God the Father promised that he, dealing' with them as moral ae'cnts, would draw everv one to him and make them willing to submit to the offers of his righteousness for their justification; so that none of ail whom he had given him should be lost for want of faith. The second person in the glorious trinity consented and undertook the awful work. He came; he died; and by death redeemed his people from eternal ruin. The covenant was thus confirmed for ever; the conditions fulfilled; the price paid; the penalty endured, and all things made ready to prosecute the glorious plan of re- storing the lost sinner to a state of holiness, to fit him for eternal happiness. Sinners are called to believe in the Lord Jesus Christ that they may be personally interested in the wonderful purchase of Christ, as rational creatures to be governed on moral principles. It appears evident from the divine conduct with his creatures, that it is necessary that they give their consent to their own happiness, and if they will not do it they must be miserable. Consent to misery or punishment for sin is not necessary or expected, but to happiness it is, and must be; for the Deity himself cannot make an intelligent creature happy whether he will or not. The covenant now puts on a new style: it assumes not only the name, but also the proper nature of a covenant of grace. It has a most gracious condition; attended, very justly, with an awful denunciation, if the condition is not complied with: salvation on the one hand, and damnation on the other. The condition is simply' to ac- 159 ccpt of the rie^hteoiisncss ol" Ciuist. Tliis is called faith, or believing. The offer of the gobpel fincls the sinner held fast hy the covenant of works, a child of wrath even as others: tells him his awful state, and tells him what Christ has done to procure his pardon; and calls upon him imme- diately, on the spot, before he nio\ cs another step, even before I)e draws another breath, to come to Christ for salvation. The gospel ne\tr tampers with a sinner; it is in solid earnest; it knows better than to parley about moralit}', preparations, and all the various duties of the hn\-. Faith, faith is what it requires, and nothing but faith; and if the sinner will not believe, if he \\as as holy as the young scribe who kept ihe law from his childhood, it will pronounce damnation on him in a moment. But il the sinner believes, the gospel will then make him both hear and feel ^vhat morality is. ^ * It is in vain to i)rcach morality to a sinner. To lic-cp sinners playing about the niornl law, tr)inp 'o be good Ijciore they apply to Christ, is wretched divinity indeed. Such sermons may perhups gain some applause, and perhaps may go for a day's work; but I am cer- tain they never will gain a soul. They arc-as bad to the soul as poi- son is to the body. To please the sinner with fine heatlienish ha- rangues on the duties of the lav. , the rules of moral lionesty, and the fine art of living orderly, before he is redeemed from the curse of the law, is like entertaining a culprit with diverting stories on his way to the gallows. He may be diverted, it is true, but not saved. There is no possibility for a sinner to be sanctified without an in- terest in Christ by faith. He might as well attempt to reconnoitre the planets hi an aii- balloon as to attempt to get the least par- ticle of true holiness without faith. Ciod will rot, he ought not, nay he cannot, grant the least manifestation oi' his holiness to the soiil, until tiie sinner is actually ransonuil from the curse of the broken covenant. In such a case, he is not, and cannot be inclined to that whicji is good. Let holiness be ever so excellent in its nature, you may discant upon the beauties of moral virtue till you wear out your pulpit and your lungs and the sinnei's patience into the bargain, he cannot discern it, it is all foolishness unto him. The curse of the broken covenant is upon hin\. and you catmol take it off. He must 460 The covenant of grace is so planned, that the condition of it, when complied with, by interesting the sinner in the atonement of Christ, delivers him from the power of the law as a covenant; and the very same thing which brings him from under the covenant of works, brings him into the covenant of grace. Faith is the condition of coming from under the law, because it receives the atonement which it requires; consequently the law lets the sinner go, having no claim against him. But faith is also the condition of his interest in the covenant of grace; because the atonement which it receives, was made on the plan of the promises being made sure to believers on the very condition of the atonement: so that the sinner, by the simple act of receiving the ransom, not only is delivered from the hold of the covenant of works, but also lays hold of the covenant of grace. But the most refined and accurate idea of this matter is this: The covenant of works and the covenant of re- demption, as to the true intent and meaning of them, are the very same thing; and the covenant of grace introdu- ces the sinner into the happy t ffects of them both, con- nected together in one general plan. It is true they differ in many important circumstances; but they agree in the grand design; which is, the confirmation of the creature in a state of holiness and eternal glory. They differ, I. as to the head of the covenants: the first, Adam; the second, Christ. 2. As to the condition: the first, obedience to a positive prohibition; and, in con- sequence of failure in the first, which involved the crea- ture in guilt which the first Adam was unable to remove, the second was suffering the penalty. It is evident, that if apply to the blood of Christ the first thins^ he does. The justice of God is a dreadful thing, it locks the sinner up faster than with ten thousand burs of iron, and nothing but the price p.dd on the cross can bring him out of his dungeon. The sinner must believe or he must be unholy still. 461 Adam had been able to make atonement for himself and for his posterity, he could have completely insiiied to himself and his posterity the blessiiii^s of the co\eiiant, even after he fell. But he was not; and therefore Christ covenanted to do it for as many as his F.ither chose to give him. 3. Adam represented the whole human race; Christ represented only a part. 4. There" was a penalty to the first covenant, because Adam, tlie covenant head, was to fulfil the condition by a preceptive obedience; but there was not penalty to the second, because the condi- tion of the second was to fulfil the penalty of the fir^t, so that there ^\•as no place for a penalt} , for one jxr.alty upon another is not lawful. 'J'he condition of the first covenant was obedience to a law, consecpiently a penalty necessarily was im])lied, and also pronounced. Had Christ been obliged to fulfil the precepts of the law as a condi tion of the covenant, there must have been a penally; for there can be no just law without a penalty, either expres- sed or understood: it would be a mere nugatory thing without any authority, and consequently no law. But Christ had only to bear the penalty, and therefore there could be no penalty to the new covenant annexed to the condirion of it. 5. The fulfilment of the promises of the ^ first covenant consisted, not in the sanctification of the creature, because he had never sinned, but in confirming him in holiness and happiness; but the promises cf the second, engage sanctification to the sinner, who is polluted i]i consequence of transgressing the first covenant. But although these are very importiuit articles of dis- tinction, and sufiicient to denotTiinate ihem as two cove- nants, yet they are but circumstantial things. The grand end of both is the same as to those who are saved, viz. the confirmation of the creature in the image and enjoy- ment of God. When Adam fell, the covenant laid a penal hold on the sinner. Christ, under the circumstances of the new 462 covenant, stept into Adam's place and answered these penal demands; and when the sinner, by faith, becomes interested in the covenant of grace, the old covenant, in consequence of the atonement, lets go its penal hold of the sinner: the sinner consequently lays hold of it, and claims by a just title the fulfilment of all its promises; w^hich promises are now renewed under the economy of the gospel and suited to the work of sanctification. Upon the whole, Christ directly purchased a deliver- ance from the penal demands of the law, which we call pardon, justification, or deliverance from guilt; and all the blessings of holiness are the effect of the atonemenr, and directly in consequence of the gracious promises of the covenant of grace. CHAPTER VI. The dreadful effects of guilt, and the blessed effects of atonement, or righteousness. Guilt is the consequence of sin; it is the forfeiture of happiness, and a liability to punishment. Guilt totally seals up the sinner in a state of unholiness; so that it is impossible for a sinner to be made holy, while the least degree of guilt remains upon him. I have alread}' shown that holiness is a free act of the will or disposition of the mind towards that which is morally good; and that sin is a contrary disposition. 1 have also shown that this hph' disposition is in consequence of suitable motives present- ed to the understandina:, bv which the mind is influenced to choose that which is excellent; and that in order to this, it is necessary that God, our great Creator, possessed in an infinite de^ee of everv moral excellence, should make a suitable manifestation of his moral excellence and glory to the creature, in such a manner as to attract his heart 463 uiid dispose him to that which is good; and tnat without this the creature will be left to falsehood and moral dark- ness, (so to speak) swayed by motives to evil; tiie awful and perpetual consequence of which will be sin. It was entirely an act of goodness in God to give to Adam, after he had created him, those divir.e rcvehilions of his glorious excellencies, to engage his heart unto him- self and so to make him a holy creature. It was also a great display of goodness to enter into a covenant with him, on easy conditions, to contiime those nuinitt stations to him and his posterity for ever, to keep him in a holy and happy state. It is too nice a point for me to deter- mine the moral obligutions of the Deity to grant those motives to holiness unto his creatures, on their simple conformity to the moral law without any covenant en- gagements, neither is it necessary at present. But this is certain, that when lie was pleased to enter mto a cove- nant he engaged every thing necessary to the complete happiness of his creatures, on the conditions mentioned in the second chapter of Genesis: consequently, a fulfil- ment of the condition must have intitled to the fulfd- ment of the promises; but to be guilty must have a dreadful e fleet. On these principles the cjuestion is, what is the conse- (|uence of guilt? The answer is plain, viz. not only pun- isliment, the just uages of sin, but also a total and ever- lasting suspension or withdrawment of every manifesta^ tion of moral excellence from the soul; so that being justly deprived of suitable motives to holiness, and infiu- euced only by motives to that which is evil, the poor un- happy creature wanders in darkness, and does nothing but sin against God continual!} . This desertion is properly spiritual death; and God inflicts it on ever} one who is guilty. Guilt,;con3e(|uently, always is and must be the grounds of a sinner's continuing in a state of unholiness; luid it is impossible for him to obtain the least particle of holiness 464 until this aWful forfeiture is removed. While ever guilt remains it holds the creiiture fast in chains under dark- ness; adding sin to sin, and transgression to transgression. If God does not pity him and restore to him the light of his divine glory, the whole universe cannot reclaim him. This accounts for the wonderful circumstance which we find recorded in scripture, that if ever a creature of God, subject to moral government, once sins against him, he is lost for ever. Witness the devils in hell; and they never cease sinning, except their career of iniquity is stopped by divine mercy from God himself; for none other can pity, and no other hand can bring deliverance. Witness the fallen race of Adam. O how vain it is for sinners to pretend to holiness, or to go about to establish a righteousness of their own. And what a fear^l thing it is to refuse to submit to the atone- ment of Christ. Unbelievers wax worse and worse, and ever will, both in this world and that which is to come, continuing under the awful load of guilt, attended with all its horrid consequences. " After thy hardness and " impenitent heart treasurest up unto thyself wrath " against the day of wrath and revelation of the righte- " ous judgment of God." It is impossible for us to obtain holiness but by atoning for our guilt; and it is impossible for us to atone for our guilt but by faith, laying hold of the atonement of the cross of Christ. We are now to inquire into the blessed eft'ects of atone- ment, or of righteousness. Righteousness is the opposite of guilt, and has the direct opposite effects. When we are righteous on a covenant plan, we are not only entitled to present holiness, but to perpetual holiness, even an eternal confirmation in holiness and happiness for ever. Had Adam kept the first covenant, this perpetual holi- ness and happiness would have been our -happy portion. But now we must obtain it by atonement, as it is propo- 465 bcd to us in the covenant of grace, and procured by Christ in the covenant ot "redempiion. When we believe in Christ we are personally interested in the atonement of the cross; this completely removes our guilt, and, as I have already shown, gives a claim to the promises of the covenant, which promises and insures us the blessed manifestations of God's divine excellencies. The Spirit by the word brings divine discoveries to our minds; the forfeited bless- ings of the covenant returns to the poor beniglited soul, and the lost image of God immediately begins to be re- stored. Captivated with the excellence of holiness, we Iiegin to love God and his holy law, to mourn over sin and to engage with delight in the service of God. And as it is impossible for guilt ever to be imputed to us again to our condemnation, because of our interest in the blood of the cross, therefore those motives to holiness will never be fmally withdrawn from us any more; but all things shall work for our good, and no real good thing can be withheld from us, inasmuch as wc never can forfeit our right to the blessings of the covenant. Blessed indeed are they whose iniquities arc forgiven and whose sins are covered. He who believeth shall never be ashamed, shall never come into condemnation, but is passed from death unto life. Corol. 1. The devils will be devils in hell to eternity. They have never received any views, or had any discove- ries of the beauty of holiness since they forfeited those blessings by sin. They are guilty creatures, and never can be relieved from their guilt, for they cannot make atonement. Sinning continually, the score increases, and no atonement made for them. They consequently never can be sanctified. They never will or can be admitted to enjoy such a blessing as to view the divine glory of God's perfections, and nothing else can possibly ma them holv. 3 N 466 CoroL 2. Those who die out of Christ will be in the ver^ same predicament. Dying in a state of guilt, and left in a state of guilt when Christ gives up his mediatorial kingdom, (1 Cor. 15. 24 — 28.) they must remain in a state of guilt, and consequently remain unholy for ever. Corol. 3. It is a most dangerous thing to trifle with the gospel, or to live destitute of faith. He that is desti- tute of faith is destitute of holiness, and is in danger every moment to be consigned over to an eternal state of guilt, and consequently to an eternal state of unholiness. Corol. 4. There is no salvation out of Christ. Deists, who deny the atonement of Christ, must perish for ever. All their wit, sense, learning, and pretended morality, and power of natural religion, cannot deliver them from guilt; and consequently they will, in spite of all they say, or can say or do, remain in a state of unholiness. They need not pretend to bully their Maker out of the manifes- tations of his divine excellence to their souls: they never can get one till they believe in Christ, to remove their guilt. But this they will not be persuaded to do; therefore guilt and pollution, hell and damnation, must be their portion for ever. CHAPTER VH. Some interestmg passages of scripture explained o?t the above principles. Several very important texts and passages of scrip- ture, which are difficult to have clear conceptions of, are explained on the above principles, which I have attempted to demonstrate and establish. I will bring forward some of them and point out their meaning. Eph. 5. 14 " Awake thou that sleepest and arise from •• the dead, and Christ shall give thee light. " As the mari 467 uers called upon Jonah who was asleep in eminent clan- ger, so the calls of the gospel summon careless sinners to be sensible of their guilt and danger, and fly to Christ that they may be delivered from a state of guilt and death; and Christ, who is the light of the world and the light of men, and who turns many from darkness to light, will give them light: giving them a view of the glory of God, to incline their souls to holiness. But on the other hand, (2 Cor. 4. 3, 4.) those who believe not, but remain in their lost state, are in a blinded state; so that the gospel is hid to them, and does not ex- hibit Christ who is the image of God to their souls. But (v. 6.) God shines into the hearts of those who believe, and gives the knowledge of the glory of God in the face of Jesus Christ; so that (chap. 3. 18.) they are changed into the same image from glory to glory, as by the Spirit or divine influence and effects of the Lord, whose glory brings the soul to the same glory or likeness. Christ opens the prison doors; (Is. 42. 7.) turns from darkness to light; (Acts 26. 18.) from the power of Satan unto God, that they by faith may receive forgiveness of sins and an inheritance among them that are sanctified. Gal. 2. 20. I am crucified, legally considered as hav- ing made atonement for my sin, in union with Christ; therefore the law does not view me as guilty. Yet it is not in consequence of my own righteousness, but that of my Surety, who is one with me as my covenant head, and who also has formed his image in my heart. So that the spiri tlial life which I enjoy iii this imperfect state, I possess by Christ, through my union to him and his fiiithfulness to me in all the promises of the covenant. 2 Cor. 5. 14. '' For the love of Christ constrains us;" we are powerfully influenced by the wonderful love of Christ, to yield ourselves up to him in all our duty, when we only consider that he is our Surety and great Atone- ment according to the gospel plan; "because we thus 468 " judge." This is the view we have of this most impor- tant matter, viz. " That if one died," as a surety or an atonement, " for all, then were all," for whom he died, " dead," not only liable to death in consequence of guilt, and spiritually dead in sin, but also dead with him as a federal head, " crucified with him:" having virtuall}' suffered the penalty of the law in him at his death. For the law always considers the principal one with the surety, and doing the same thing he does in his place. I know divines have generally explained this text as relating to spiritual death, and liability to death in conse- quence of guilt. But although this is necessarily implied in the idea of atonement for sin, yet this is not the grand idea of the apostle in this place. His main idea is, that those for whom Christ died, died legally in him; his death being counted as their death; and so they are considered in law as making the atonement, because Christ made the atonement for them. The apostle often gives us this idea in his demonstrations of the gospel plan; and in con- sequence of not taking this idea, I confess that I have been very dark, and consequently gave very confused ideas of many such passages of the bible; and if other divines had better ideas, who have laboured to explain those passages, it is a pity but they had favoured the world with them in a clearer light than they have. On this idea the apostle proceeds, (v. 15.) " And he " died for all" as a surety, " that they who live," who were represented by him, and who were redeemed from death by his atonement, " should not henceforth," after they had made a complete atonement for their guilt and were thereby entitled to life, "live unto themselves," as if they were independent of God their Creator, or Christ their Redeemer; " but unto him who died for them," and redeemed them from guilt, in whom they are entitled to life by the atonement, "and rose again;" demonstrating and proving the validity of the atonement which he made in 469 their room. (v. 16.) " i^?-e Y,fxi7(; attq tx vw. " So that wt "^now alter this," after this plan or distribution ol' af- fairs, " know no man," do not conceive or know any man who is thus dead with Christ, having made full atone- ment for sin, " after the flesh," considered in a state of nature, exposed to the penalty of the divine law, left of God in a state of guilt and darkness, " yea, though we " have known Christ." If indeed, according to this state- ment, we have conceived Christ " after the flesh" as our surety, standing in our natural state, exposed to all the consequences of guilt, " yet now, henceforth," after he has suflfered in our room, and finished his work, and Riade a complete atonement, " we know him no more" as a sa- crifice for sin. For (Hcb. 9. 25, 26. 28.) it was not ne- cessary that he should offer himself often; but once, in the proper time, he hath appeared to put away our guilt by offering himself a sacrifice; and he, having once offered himself a sacrifice to atone for the guilt of many, it is not necessar} for him to die again; but he will come again, not* with sin imputed to him, but as having pur- chased full salvation for those who look to him and depend upon hin-^ as their only atonement. " Therefore," (v. 17.) it follows, as a natural consequence from what I have said, that '' if any man be" a believer " in Christ," is crucified with Christ or is dead with Christ, " he is a new crea- " ture," introduced into new circumstances. " Old things " are passed away," the old covenant has lost its hold of him as a sinner; his guilt is gone, for ever buried and forgotten; his forfeiture removed, and, as a glorious con- sequence of this, " behold," however astonishing it is, " all things are become new:" he is newly justified, he is adopted into a new family, he now has new light and manifestations, new motives, which beget new disposi- tions in his soul; his thoughts, views, hopes, desires, and his whole maji is formed into the imag-e of God: and a]l 470 these things are of God (v. 18.) in consequence of our reconciliation through Jesus Christ our Lord. In the sixth chapter to the Romans the apostle very conclusively answers that too common objection against the doctrine of free grace, " Shall we continue in sin that '* grace may bound;" as if the doctrine of salvation by grace connived at iniquity, and indulged sloth and inat- tention to religion. He establishes his argument on the very principles of atonement; plainly showing that it is impossible for any one to live under the influence of sin, after he has made atonement, and is completely deli- vered from the curse of the law. He carries on the same idea as we have already explained to be in Gal. 2. 20. " I *' am crucified with Christ, therefore I live," &c. I will not insert the passage but only give the leading ideas in his argument. It is impossible, says the apostle, (v. 2.) for us to con- tinue in sin when we are redeemed from it by the atone- ment of Christ. How shall we, who are crucified with Christ for sin, live any longer in it. After we in Christ have satisfied the penal demands of justice by death, we are entitled to the manifestations of God's excellence and glory, which will change us into his image, and always, less or more, influence us towards that which is holy. Our very profession of the gospel shows that we have atoned for our sin by the death of Christ, (v. 3, 4.) If therefore we are in Christ in his death, certainly when he rose from the dead after he had made atonement for us, we also will rise with him to a new state: " He that is in *' Christ is a new creature." For if we have been con- sidered in him and he acting for us when he died, we also (v. 5.) must rise as he did from the power of sin, having satisfied all the demands of justice. It is truly the case, according to the plan of the gospel, (v. 6.) that we, in our state of nature, as bound to answer 471 tlie penalty of the broken covenant, were legally consider- ed in Christ when he wd^ crucified; and this atonement was made that the whole strength of sin might be broken, that we should not be led by sinful propensities under the influence of wrong and sinful motives; but, being de- livered from that unhappy state and brought in the mar- vellous light of the glory of God, we might be holy. For (v. 7.) he that has suffered the penalty of the law is free from all the evil consequences of sin. It therefore follows that if we be dead, or crucified with Christ, (v. 8.) we may rest assured that we will live with him; for our being interested in his crucifixion is the very thing that entitles us to the life that is promised in the covenant. Thus the apostle lays the foundation of the whole life of the believer on the atonement of Christ, which delivers him from the curse of the broken covenant, and entitles him to the sanctifying influences of the gospel. By this plan it is very evident that salvation by free grace is so far from indulging sin, that it is the only thing that does and can break the power of it; and it is also evident that our sanctification depends entirely on the atonement of Chrisi; and hence the apostle, with infinite propriety, says, " God forbid that I should glory, save in '' the cross of our Lord Jesus Christ, by whom the world " is crucified unto me, and I unto the world." This ought to be rendered, *' by which" (to wit, by the cross or atone- ment) " the world is crucified," 8cc. This would identify the apostle's argument, and confine us to the idea of the atonement, which was his identical meaning. 472 CHAPTER VIII Regeneration. Regeneration is generally said to be the first dawn of sanctification in the soul. It is expressed in scripture under the idea of being born again, created anew, created in the image of God, putting off the old man and putting on the new, &c. Although I have no great objection to saying that regeneration is the first impression of the im- age of God on the soul or the first act of sanctification, yet I cannot but think it not very improper to say that it is the whole work of sanctification taken under one view. The apostle John says, (1 John 3. 9.) " Whosoever '* is born of God sinneth not." It is very difficult to under- stand this text but by putting such a meaning as this to it, that as far as he is born of God, or in his renewed nature, he doth not commit sin, or that he doth not ha- bitually commit sin; but the idea seems to be that, as far as he is regenerated he does not sin: consequently, as he grows in grace he grows in rege iteration, and becomes more and more holy as he is more and more born of God. But still it is natural enough to say that it is the first begetting of spiritual life in the soul; so that the soul after it is born grows in sanctification until the believer be- comes a perfect man in Christ Jesus. Under this view of it I have generally spoken of it and shall now treat the subject. Regeneration is one of the happy eifects of an interest in Christ by faith. It is the eifect of the truth of God's word brought to the heart by the divine Spirit; giving the believer spiritual views of holiness, which is the glory of God which attracts the soul, and -gives it a hoi}'- disposition; or, in other words, brings the soul to a con- 473 fbrmity to tlie divine will. This we may say, is the first work of a genuine savinj^ nature in the soul, by whieli the ruins of the fall are beginnings to be repaired, and the moral image of God restored to the fallen ereaturc. The curse being removed by the imputation of the righteousness of Christ, there is access to God, and the divine Spirit engages in his important part of the work of our salvation, and I)y his divine operations through his \vord he changes the heart and brings it to a conformity to holiness. As to the effects of regeneration, I observe in tlic first place, that it produces a great change in the soul. This change is always sensibly felt; the person is very sensible of it although he may not know what it is; whether it is regeneration or not, whether it is true grace or not. But however uncertain he ma}' be as to wliat name to give his new feelings, he feels them powerfully in his heart. This change may be wrought in the heart when the person is very young; in which case it will not be so apt to be remembered. It also may be intermixed with \(^ry great fears and distress, and many other exercises of the mind; in which case it will not be very clearly ascertained. Also the first spark may be veiy small, and much cor- ruption to oppose, like the smoking flax; but let these circumstances be as they may there is a change, the man is not what he was before. 2. The change is a moral change. It is not in the na- tural powers of the soul. There is no new power given nor taken away; but divine truth affects the soul so as to produce the change in the choice, taste, or disposition of'the mind; consequently it must be produced by mo tives according to the principles which I have already explained. 3. The change in regeneration is from a taste or relish for sin to a taste for holiness: consequently, the person hates sin and abhors his former ways of iniquit^', and 3 O 474 loves God and the ways of holiness. This disposition of his heart is expressed by strong desires, earnest prayers, pantings of the mind after a conformity to the will of God; also in self-loathing on the account of sin, serious con- fessions, and endeavours to turn from sin and to live a life of holiness. It is frequently said, that the genuine feelings of this qhange may be counterfeited by natural feelings, the effects of fear, self-love, &c. I grant that fear ar.d self- love can and will produce many feelings; but there is nothing but regeneration can produce such feelings as I have described. I have heard hypocrisy and many species of false feelings painted v/ith such life and dexterity that one would be disposed to conclude that it ^vas impossible to distinguish betwixt the work of God and the work of the devil, or of the corrupt heart; and many a popr child of God has famished almost to death attending upon such critical definitions; and very often when the true charac- teristic comes forth it is so exceedingly refined, and runs so far into perfection, that there never was a mere man since the fall of Adam has ever come half way to it. The truth is, we ought never to think that any dispo- sition of the heart is like holiness; and if a man hates sin and loves holiness, he has feelings which nothing but God can give him, and which he never does give to any but those who are brought from under the curse by the imputation of the atonement of the cross. If you feel afraid of hell, it will not hurt you; if you want to go to heaven, it is very well, I would think you a fool if you did not; and if you feel a pleasing pleasure or happiness in loving holiness and in being in some measure holy, I would not scruple it, if you are regenerated; and for you to feel your desires going out after God and holiness, no matter how happy you are in those desires, your happi- ness will not destroy the holiness of your heart. 475 Some are very much afraid lest they love holiness and hate sin from ^^'ronu: motives. But if it is a fact that you do love holiness and hate sin, it makes no odds from what motive you do it; for neither your Maker nor the devil could make vou do it from wrouGj motives: it is an impossible ease. God only can give the motives that nviU incline you to holiness, and he never gives wrong ones; and if wrong motives were presented to you they never could lead you to holiness, to make you love it and hate sin. If it is onlv true that your heart does delight in holiness and loathe iniquity, you need not trouble your- self about your motives: God will take care of these lor you. But you say that you must act for the glory of God. i grant it. 'But if you love holiness and hate sin, you do act for die glory of God; for there is nothhig but the glory of God that can induce you to love holiness. Upon the whole, regeneration is a precious grace, and contains the grounds of every branch of holiness: we never can be happy without it, or see the kingdom of God. If we are the subjects of it, we have an interest m Christ and are justified by his blood. If we wish to ob- tain it, we need not attempt it b} keeping the moral law; for although the moral law is to be our rule of life, yet it never can create a sinner anew, or sanctify him in the least degree. The only plan is to believe on Christ. Come to him just as you are, and he u ill give his righteousness, which will redeem you from iht curse of the law. 1 hen God will change your heart, by revealing his divine glory to you. 476 CHAPTER IX. Sanctification: particidarbj^ some reasons offered why it is imperfect in this life. Sanctification is another benefit of an interest in Christ. Sanctification is causing the child of God to grow; it is to make a sinner holy. Regeneration is the com- mencement of sanctification, as 1 ha\'e before observed, but sanctification is the progress of the work. That holiness is necessary, and even the principle part of our salvation, is so plain a doctrine, that no one disputes it. That holiness is produced in a sinner by sanctification is also an evident matter; but why sanctification should be a progressive work, to be continued, and not perfec- ted in this life, is a question which we may ask, but can- not easily answer: but difficult as it is, 1 will venture a few thoughts. There are somethings which, although naturally possi- ble yet are not morally possible, and some things not suitable to be done. The wisdom of God is manifested in choosing plans which will the most easily and effectu- ally bring about his divine purposes. These are positions which no one can deny. God purposed to save a number of Adam's fallen race: he consequently chose them out of the world, and gave them to his Son as his peculiar inheritance. It no doubt was not fit, and probably it was morally impossible to choose one particular tribe or nation of people. At any rate, God manifests his adorable sovereignty more by choosing his people out of every kindred and tongue and people and nation; and no doubt it has a greater tenden- cy to correct the common manners of the world, by the more general spread of the gospel; to call in the elect 477 liom various (juarters of the Morld, and by tlie influence of the sentiments iuid example of the people of God. Deists no doubt may laugh at this, as laughing is their priiieiple argument, and has a powerful tendency to con- vince fools; yet the world has felt both the disadvantage of the want of the gospel, and the glorious advantages of the gospel, ever since the fall of Adam. Before the flood, when there was no bible extant, and religion was considerably confined to a line of Adam's posterity from him to Noath, the consequence was shocking to the last degree; until the flood came and swept them away with an awful overthrow for their wickedness. And after- wards, when the bible was confined to the tribes ol' Israel, how awful was the state of the surrounding na- tions! Even Egypt, Babylon, Greece and Rome, which have exhibited the greatest geniuses in the world, accom- plished with every advantage of science and study, with all their morality and nice philosophy, present us, at last, with little else than monsters of iniquity and debauchery of every kind, both in their worship and common man- ners; and all authorised by their courts and councils, wise men and philosophers; and when Christ came into the world he found it in a miserable situation indeed. AVe have a shocking statement of the unhappy situation of the heathens in the first chapter to the Romans; and even to this day, to take a view of those parts of the world, which have never been visited by the gospel, or which have been deserted by the gospel, is enough to excite our pity as well as" our abhorrence. But, on the other hand, how was the face of the earth changed when the proper time came, when there was no more a necessity to preserAC the tribe of Judah as a re- pository for the oracles of God, to designate the true Messiah, and to establish our belief on him. When the gospel was preached among the gentiles bv the disciples, it made tl>e whole Roman empire to feel 478 the powerful effects of it. These men were not attended with mighty armies, equipt with weapons of war. They had not even the advantage of human literature. They had not either influence or civil power. They were poor, illiterate, and despised. But they had the gospel to preach. They had to tell the nations that they were wrong; that those gods whom they worshipped could not save them; and that they must be saved by believing on him whom Pontius Pilate crucified at Jerusalem, who had risen from the dead as the only Saviour of the world: very unlikely weapons indeed to conquer mankind. But what was the consequence? Churches were planted in all parts of the world, and it was not comparatively very long until you find a christian emperor on the throne of Rome in spite of all the power of the civil sword; and the little boys, with ropes tied round the necks of the idols which their fathers used to worship, dragging them up and down the streets for play things; and from that day to this the names of heathen gods are only known in books by the learned, as gods whom the heathens used to worship before they heard the gospel. However lightly the man of the world may look upon these things, they are truly most astonishing and enough to convince us that the gospel is the wisdom of God and the power of God. Who can refrain from astonishment and convic- tion to read the simple narrative of the New Testament? It is true, only the bare facts are mentioned without any colouring, and the world is left to think of the facts as they see fit ; yet the things donte are truly incredible but on the idea, that they are the works of the Lord; and they are truly marvellous in our eyes.* * The history of Christ and his aposUcs exceeds every thing that ever was read, for the simpHcity of line narrative of the most inter- esting facts therein contained. No historian that ever has written, especially the transactions of a great favourite, is* at all to be com- pared with Matthew, Mark, Luke aivl John. It niust be supposed 479 .Vt this day we call those nations civilized who are brought from a state of barbarit}'. But pray, who iu-e that they loved Christ and his cause, and it is very evident from theii' vv ritinijs that they did. Christ was their Lord and Master, and they had left all and followed him. Yet how perfectly free is their history from any thing like flattery, encomium, or even painting. Neitherdo they use any reproachful language as to the conduct of the persecutors of Christ; but they content themselves with relating the bare facts as they stood, without the least insinuation on the one hand or the other. This is a perfect exception from all the world beside; and I do not believe there could be a man found that could do it. He could not bear to refrain from praising his friend, and reproaching his enemies who would wrongfully persecute him. He could not tell of stupenduous, miraculous things without high epithets; his veiy feel- ings would not admit him, he could not keep down his own sensa- tions: he would have to show what he thought, and he must try to make others also think with him. Disinterestedness, and ingenuous- ness is the excellence of the style and manner of historical writing, and many men of high taste, and noble talents and erudition have tried it; and although some have succeeded much better than others, yet none have come near the mark but the poor fellow travellers of our blessed I^ord. Are you not surprised that you never read the epithets blessed, glorious, adorable, wonderful, kind and dear, added to the name of Christ? No such things. It is, the Lord Jesus said or did so and so. How could they help vilifying the chief priests? that base wretch Caiaphas and the law, hypocritical scribes and elders? And does Judas escape their reproaches too? that cursed traitor I And how docs Pilate fare, that wretched infamous judge, who could basely condemn an innocent man to die ? and poor cowardly Peter, M'ho l)ragged that he would do mighty feats ? Are you not astonished at such ingenuousness? You find nothing but Caiaphas, and the chief priests and elders, and Peter, and Judas, and Pilate. And could they give an account of what they did with calmness^ Surely when they begin to spit on their Lord and Master and smite him, and crown him with thorns, and clothe him in mock royalty, and pretend to bow before him in derision, will they not begin to show some indig- nation? such base inhuman treatment of a man who had never done any harm. No. They did so and so, and that is all we hear about it. Will they not at least extol to the veiy clouds the most unparalleled fortitude, patience, and meekness of their Master under such unheard of trials? No. They just tell us how he did. Rut let us come to the 480 the civilized nations, and who the barbarian? Even those who have the gospel, and those who have not We may introduce a thousand reasons for civilization and reform in laws and customs; but some how it happens that the bible is always at the bottom of every good reason that can be offered. There might be several other good reasons why God chose his people promiscuously from among the rest. If the whole body of the elect were together, perhaps it would be worse for them than it is now; the rest of the world would be more pointedly and visibly their enemies, and it would require a constant miracle to preserve them from their rage and annoyance. This was considerably the case with the Jewish nation. God's peo- ple also by such a plan would be cut off from any inter- course with the men of the world, and would be depri- ved of every advantage and assistance of a worldly nature which they now enjoy. cmss, and what is the account there ? Is there no picturesque, no painting? Do they not dwell on this wonderful occurrence? No. <' And they crucified him:" simple facts still. But that most alarm- ing, most interesting, and most marvellous circumstance of the dark- ness that took place while Jesus was suffering; this surely would provoke a very high description! No. " Now from the sixth hour " there was darkness over all the land until the ninth hour;" and they tell us that Jesus cried with a loud voice and gave up tlic ghost. If this is not simplicity I know not where we shall find it. When we come to the resurrection we still find the same honest simplicity in the narrative, although very grand and instructive. So we may say of his ascension, and the account they give us of all the miracles which our Saviour wrought. Surely there never could be such a book written by the art of man, exhibiting such grand and interesting matter with such amazingly disinterested ingenuousness; and yet not dry and unentertaining, but rising into the truly sublime; interesting us and laying hold of our feelings without any art or seeming intention; and we find more interesting matter, in which the veiy life of our souls are at stake in one page, than we can find in many, many pages ,of the most inge-' nious writer in the world. 481 Christians consequently have to live intermingled with the wicked, and such an intercourse would very ill suit a state of perfection in holiness; and it is probable, that this is one good reason why God permits, generall} , his people to live ten, fifteen, twenty and thirty years in a state of nature before he calls them effectually by his Spirit; that they may be fit to stay in this imperfect state to do what he has for them to do, and may be the better capacitated both to bear with sinners and to do them good. God often called Israel to remember that they were once strangers in Egypt; and it is a truth, as to preachers, that the church derives infinite advantage from their past experience, even in sin. Perhaps an angel would not know how a sinner feels. Our blessed Saviour knows how to succour those who are tempted, having been tempted himself; and Paul says, speaking of Satan, we are not ignorant of his de^•ices. Of course it would not be best for the saints to become perfectly sanctified at once: they would have a miserable time of it in the world, and the world would have a mise- rable time of it with them. Perfection in sin, and perfec- tion in holiness never could be happy together: if it could, there would be no need for a hell, or a final separation. And seeing it appears best for a christian to experience a sinful state for awhile it must be best for him to be still imperfect, even in a gracious state. His friends and neigh- bours, and perhaps the wife of his bosom and his children, are not all yet brought in; he must therefore bear with them till God's time. But how could all this be done unless he had something to mourn over in his own case, which, as it were, tempers him to his situation. He re- members what he once was, and how many calls and warnings he withstood, and with what a malevolent tem- per he did it too. This makes him wait with patience, while he considers with gratitude and wonder his former 3 P 482 state, and while he reflects upon his present short com- ings in the sight of God. It is not fair to object to the above statement, that the Lord Jesus Christ made an experiment of a perfect man living in this world of imperfection, for two reasons: He was a man of continual sorrow; he often expressed his grief with sinners, and even heavily complained of the imperfections of his disciples; and he was the very but of the resentment of the world, except his few followers; he felt himself continually surrounded with enemies, laying- snares for his life, and often had miraculously to deliver himself out of their hands: they watched his words, and watched his conduct, and were always ready to find fault with every thing he spoke or did. This was surely not a happy state to live in, and it required more than man to support under it: also it is very evident that it was his perfection that turned the world against him. Again, Christ was supported by his divinity, and it is not fair to compare circumstances with our blessed Lord, for he thought it no robbery to be equal with God. Angels could not be happy, confined in the company of devils; else where would be the wisdom of God in appointing different stations finally for the righteous and the wicked? " How can two walk together except they be agreed?" It is true Christ spent thirty years, especially three, taber- nacling with sinners; but he was God as well as man, and with all he suffered much grief and sorrow. Farther: It is very probable, that the present state of this world would not be suitable for a perfectly holy man: not only the sin which is in it, and sinners abound- ing, which we have considered above; but even the law- ful employments and engagements necessary for our sup- port here, being often very difficult and perplexing, would be but ill suited to a state of perfection. Expe- rience abundantly proves that this world is jiot friendly to religion, and there are as many souls lost through the 483 influence of what ^^t call the lawful things of the world as perhaps any other thint;. I readily grant that religion inculcates industry and frugality, and forbids sloth and idleness; but the reason is, because we are appointed by God to live here by the sweat of our flices, and he com- mands that he who will not work should not eat. Reli- gion enjoins obedience to all God's precepts; hence law- ful industry makes a part of religion. But if it was not necessary for us to labour for our livelihood while we live here, religion would find us something else to do than to grabble after this world. Experience larther proves, that a christian in a very lively frame is not very fit for worldly employments: I am not here speaking of enthusiastic flights of mere fancy, but the rational and solid exercises of true reli- gion. How often the christian in a ver} lively time for- gets as it were his business. The mechanic holds his hammer or planestock in his hand, or lays it down to converse awhile and gaze upon the divine glories of his Redeemer. I have seen the farmer hanging over or rest- ing upon the handles of his plough, and his mind taken up with the glorious subjects of religion; and when the mind gets engrossed with religion it is not such an easy matter to call it oft' to the cares and perplexities of the world. If this is the case with a soul which is still im- perfect, how must it feel when perfectly shallowed up in the divine glory, and engaged in all the perfection of reli- gion? Could the farmer conveniently pitch his crop? could he plan his work? or could he feel much satisfliction in his daily employment? I am confident of one thing, he would be very glad of the return of the sabbath, and would wish for heaven where his sabbath would never end, and where he would not be interrupted in his hap- phiess. While Adam was perfect he was continued in paradise, hved on fruit, and had plenty without labour; he was to 484 dress and keep the garden it is true, but what the word dress means I know not; perhaps Moses only adopted the word dress alluding to the customs of the world in keeping gardens, which is always esteemed delicate business: but let it mean what it will it was not labour. But when he had sinned, then, and then only, he was qua- lified to make his living out of the ground by the sweat of his brow. It is also worthy of a remark, that heaven is called Paradise, with an allusion to the garden of Eden, where christians will enjoy a state of perfection again. Another reason may be, for the imperfection of holi- ness in this life, that it would more fully manifest the glory of the Redeemer. It must show goodness, faithful- ness, wisdom and power to an infinite degree indeed, to make a poor, weak, imperfect worm triumph over death and hell. Paul seems to h ive this idea when he could not get the thorn removed, but only a promise of support under it: he immediately gloried in his infirmities that the power of Christ rnight rest upon him. Saints are re- presented arriving to heaven as coming out of great tri- bulation; and God permitted Pharaoh to harass the Israelites, and keep them sometime in hard, bondage, that he might get him glory in bringing his people out with a high hand. I might add to this, that if sanctification was perfect saints would not have any conflict. In order to perfection there must be such a full manifestation of the divine glory that there would remain no struggle betwixt grace and sin. The believer would consequently lose his laurels of victory in a spiritual warfare. Paul could tell Timoihy near the close of his life, that he had fought a good fight and kept the faith, and therefore there was a crown laid up for him against that day. It is a peculiar glory to Christ to place the crown of victory on the heads of his followers, and it is the glory of the christian to receive it; but both Christ and his people would lose thiit glory 485 if holiness was perfect here, because there would be no warldrc. In the last pla('c: It perhaps would be an inijijoshiblc case. It .^icems preity evident, from the natine ol holiness and the constitution of the human body in its mortal slate, and also from some things in the bible, that perfect holiness would take the life in a moment. If so, there can possibly be no such thing as perfection in this life. 1. Holiness is a conformity to God. Perfect holiness is a perfect conformity to God. But the question is, how is it obtained? In order perfectly to sanctify at once, there must be a full nianifestation of tlie glory of God, instantaneously made to the sinner, to transform him into the same image, so that the whole soul must be swallowed up in the transcendant beauty of the divine perfections: this is what the soul will enjoy after death. Hence the apostle John says, " when lie shall appear, we *' shall be like him, for we shall see him as he is." Christ says, " the angels do always behold the face of my Father *' who is in heaven;" and he prays that his people may be with him where he is, that they may behold his glory. But who could bear such glory in this mortal state? " Flesh and blood cannot inherit the kingdom of Gud." Therefore, 2. The human body is not strong enough to bear such a full manifestation of the divine excellence. The body of Adam was immortal: God alone has immortality; (1 Tim. 6. 16.) all other beings are dependent, and are im- mortal only when God supports them, and renders them so by his sustaining power; and he will never suftlr a creature to die that has no guilt. Devils cannot die, be- cause God will p.ot suftcr them to die; and so as to the souls and bodies of the damned in hell. But he has de- termined that our bodies must die, and he has formed them with such a contexture that several things will cause a dissolution to take place. It is evident irom exj)erience in a thousand instances, that the human constitution can 486 not stand a violent shock, either from air, electricity or other external things; but even shocks upon the mind have often proved fatal to mankind. Although we may be very unable to account for it, yet we find, in fact, that it is the case. Sudden joy or sudden grief, sudden frights or sud- den ecstacies, all have made their victims; and we cannot well deny, but that such a sudden blaze of divine glory as would be necessary to transform a sinner to a perfect saint, and cause him to be immediately divested of every the least imperfection, and completely swallowed up in spoiless perfection, would leave the frail body lifeless im- mediately. I say this cannot be well denied when we have often seen infinitely less things do it. For instance, when the door-keeper of the congress in Philadelphia dropped dead in a transport of joy on hearing of the capture of Cornwallis; when old Eli and his daughter both died on hearing that the ark of God was taken by the Philistines; when the keepers at the sepulchre of Christ became as dead men at the sight of the angel. Again : when we have in the late wonderful revival seen hundreds lying motionless, and to appearance dead, for hours, under divine impressions; some dropping in an instant, as if by a fatal shot; others convulsed and dis- torted; when at the same time they fell vastly short of per- fection; how can we suppose that the body could stand the perfection of glory? We must certainly adopt the emphatical proverb, he that is faultless is lifeless: it must be an impossible case to be perfect and live here. Here you must remember that the divinity of Christ supported his body in a state of perfection; and, for what we know, perhaps the sudden return of the divine glory of his Father, after suffering an awful time of desertion, and a withdrawment of divine support took his life at last. 3. There are things recorded in scripture that greatly favour this sentiment. It is not improbable but the apostle 487 to Timothy speaks on these very principles: (ch. 6. 16.) " Who only hath immortaUty, dwelling in the light, which " no man can approach unto, whom no man hath seen nor " can see." Moses prayed to God, (Ex. 33. 18.) " I be- " seech thee, show me thy glory." But God said, (v. 20.) " thou canst not see my face, for there shall no man see " me and live. (v. 22. 23.) It shall come to pass, while " my glory passeth by, that I will put thee in a cleft of " the rock, and will cover thee with mine hand, while I " pass by. And I will take away mine hand, and thou ^' shalt see my back parts; but my face shall not be " seen." Probably from this circumstance it became a received notion among the ancients, tiiat if any man saw God he would die. And when God talked with Moses face to face, yet he did not show him his glory in the sense he re- quested, he could not do it without taking his life. Per- haps he answered his prayer on mount Nebo on the top of Pisgah, where he showed him the promised land; and may be through the type of the earthly Canaan, he gave him a view of the glory of heaven. But this is conjecture; yet it is a possible case, and no doubt it would be as sweet, and as easy, and as quick a death, as Moses could have died. St. John, (Rev. 1. 17.) when he saw a vision of Christ, fell at his feet as dead. St. Paul, in his vision of the third heavens, did not know whether he was in the body or out of the body. Upon the whole I will leave the reasons which I have given with my reader: he may judge whether they arc satisflictory or not; but I cannot think them altogether inconclusive. But God knows his .own reasons best; and we find from scripture that sanctification is imperfect in this life, and I hope we will be able to acquiesce in his o-lorious plan. We must struggle with sin and temptation 488 a little while; but while the conflict lasts we may encou- rage ourselves with the assurance of a glorious victory in the end. For God has promised that where he has begun a good work he will perform it till the day of Christ. He will make us fViithful unto death and then he will give us a crown of life. CHAPTER X. The nature and progress of sanctijication. When the sinner is interested in Christ by faith, and the divine Spirit has begun the great work of •siijv.jion in the heart, having, so to speak, planted the seeds of hi liness by regeneration, he never deserts his work, but takes up his abode in the believer, with the design to re- store the image of God fully to his soul. Sanctification is therefore to make a sinner holy. It is not itself holiness, but holiness is the effect of it; and it is the w^ork of God in the heart producing it. Conse- quently sanctification is the continuation of divine illumi- nation, or the continued manifestationsof the excellencies of holiness to the soul, by which the soul is kept stead- fastly possessing, less or more, a disposition towards God and holiness. Although the christian does, in the general, grow in grace, yet it is not essential to the work of sanc- tification, that he continually should advance in holiness; for, even if he should not advance in the least degree in his conformity to God in the temper of his heart, or in his life and conversation, for any given time, say one year or ten years, yet the work of sanctification is going on; it is continued let the christian advance in holiness or not. Yea, even when the christuin is on the decline, and through the influence of false motives falls into sin, yet still the work of sanctification is continued. 489 This startles my reader. How is it possible, says he, that sauctification can be going on, w hen the ehristian is standing still or going !)acku'ard? I ask, how is it possible for a farmer or tradesman or merchant, to be very in- dustrious, and yet get no richer, and do nothing more thiMi keep his family on common allowance? or, if any misfortune happens him, as he calls it, although he has laboured equally hard, or perhaps more so, yet he is worse oft' this year than he was last? So it is in sanctifi- cation. Sanctification is not the progress of a christian: this is only the effect; that is the cause. Sanctification is not a seed planted, which grows of itself Regeneration plants the seed: sanctification operates like the sun and rain, and does one of three things: it keeps it from dying altogether, or it keeps it as green and flourishing as it was before, or it makes it flourish and thrive. The life, or even the luxuriance of the plant, is not the sun and rain, but the effect they produce on it. So the spiritual life of the christian or the growth of the christian is not sanctification, but the effect of it; and for holiness to con% tinue in ever so^small a degree, or to increase, or to be at a stand, it still requires sanctification. If sanctifiaction should cease, the christian would immediately cease to be a saint; and nothing could keep him from falling from grace, except the imputed righteousness of Christ. But if the righteousness oi' Christ would not prevent sanctifi. cation from ceasing, it would not prevent the final ruin of the soul. We therefore conclude, that sanctification is what we have said, viz. the continuation of divine illumination, or the continued manifestations of the excellencies of holi- ness to the soul; by which the soul is won over to the choice and approbation of that w hich is good, and hates and abhors that which is evil. The holy Spirit communi- cating divine truth to the soul and continuing to do so, more or less, is the whole work of sanctification, unJej^ 490 you take into view the influence and care which is em ployed, through the glorious management and directioii which Christ has over the universe in preventing temp- tations to sin; and indeed this is to be taken into our view of sanctification. The apostle is very plain on this subject in 1 Cor. 10, 13: " There is no temptation taken '' you, but such as is common to man. But God is faith - '' ful, who will not suffer you to be tempted above that " ye are able, but will, with the temptation, also make a " way to escape, that ye may be able to bear it." We are changeable creatures. Our lack or imperfection in knowledge renders us so. Any being who is of himself completely perfect in knowledge, must be unchangeable. It would be morally impossible for a new motive to be presented to his mind: and it is impossible for the will to change without a new motive. But infinite perfection in knowledge would cause every object or possible occur- rence to stand for ever present to view, and consequently the mind would be eternally influenced the same way, and it would be morally impossible for that being ever to be any thing else than what he is. If any being had a motive which never was in view before, and admit it to be strong- enough, it would and it must change him in a moment: or, suffer an influential motive to be forgotten or to go out of view, and an alteration would take place immediately. But either of those would suppose imperfection in know- ledge: so that it is plain that God's perfect knowledge makes him unchangeable. Altliough angels and saints in heaven grow in their knowledge, yet we cannot say that they alter or choose different things from what they did before. Nevertheless acquiring clearer conception of the same objects, their will acts more vigorously; which is a change in reality, yet only to a higher degree of the same things; and even this is not of themselves but of God, who continues to give them knowledge, and more and more knowledge of those things. So that angels of themselves are infinitely for from 491 unchangcability,throuG;h their imperfection in kMowicdgt, and wliat degree of sameness so to speak they have, the}- are dependent on God for it: so that they are really changeable creatures with all their stability and glory. There is a sense in uhicii both the angels in heaven and i^elievers even on earth are unchangeable, viz. by the unchangeable truth and foithfulness of God in his pro- mises to give them knowledge, which furnishes them w'nh motives; and consequently they remain steadfast through the faithfulness of God. On tiiis very principle the angels are established in heaven; and believers on earth persevere in holiness. All motives to good come by the knowledge of the truth: all motives to evil come by falsehood. The \\ ork of sanctification consequently is to give us the knowledge of the truth as it is in Jesus, and to guard us from falsehood. This accounts for the wonderful conduct of God to- wards all his creatures, in entering into a covenant with them. There can be no establishment without promises: creatures could have nothing to depend on, and consc- quentlv could not be happy. But there can be no promises without a covenant or agreement of some kind. Sanctifi- cation is the fulfilment of the promises of the covenant which relates to holiness, and therefore consists in tlie communication of the knowledge of the truth, which al- ways influences the mind to that which is right, and in counteracting falsehood, which always inclines the mind to evil.* * How awfully dangerous il is to preach errors; and what a world of mischief is done by it. I tyrant every error is not fatal, because there may be truth enough to preponderate. Rut errors in the leading: doctrines of the gospel must be fatal to the soul. Unless sinners are persuaded to come, lost and ruined as they arc by nature, to Christ for every p?rt of salvation, they must for ever remain in a state of death and sin. To persuade sinners to endeavour to repent and re- form, and prepare themselves for a reception from Christ is rank poison to the soul. To persuade sinners vho arc under ihr curse ol 492 when the divine Spirit causes the divine glory to shine into the soul, then it is sanctified; and the causing the glory of God to be manifested to the soul is the work of sanctification. Some times these manifestations are much clearer than at other times. The clearer the soul views the divine perfections, the more it will be engaged and exercised in holiness, and so vice versa. Christ continuing to grant these divine discoveries to the soul by his Spirit and word, is the progress of sancti- iication; and is all in consequence of faith. This work will never cease before the whole is complete, even until the believer becomes a perfect man in Christ Jesus. Sanctifi- cation progresses, or continues while ever the soul has discoveries of the excellence of holiness; let those disco- veries be ever so faint, 3^et they will have their effect to incline the soul to that which is morally excellent, and consequently to conform it to the image of God. Holi- ness progresses, when those divine manifestations become brighter and brighter, and brings the soul to a greater con- formity to the divine will. I will not here inquire whether the word sanctification is proper to express those continual manifestations of mo- ral excellence to saints and angels in heaven which con- tinue them in a state of holiness; or those manifestations to Adam when he was first created, and promised to him in the covenant of works, had he fulfilled the condition of that covenant. No doubt, strictly speaking, the whole is properly sanctification; for whatever makes holy is sanc- tification: yet the most natural idea tons is that sanctifica- tion is the making a sinner holy. This is truly a marvel- lous work. Thai God should reveal himself in the trans- God's law to obtain holiness by a regular life, and strive to keep the divine law, is a miserable attempt to persuade to impossibilities, and a barefaced attack upon the cross of Christ. The condition of the gospel is faith; :ind siimers have no other shift for life, holiness and happiness, but to believe on the Lord Jesus Chirst. 493 ccndent glory of his excellence to an innocent creature is not birangc; but that he siiouid grant such au iiustunable blessing to a sinner who had forfeited his right to every favour, and do it through the wonderful atonement of his dear Son, is such a favour that it attracts our attention, and seems to coniine our ideas of sanctification to ourselves as the proper subjects of it; and it must be at least granted, that in making a sinner holy is the most glorious display of saHCtification. This ver} circumstance leads us in our definitions to say, sanctification is the making a sinner holy; even bringing him, who is by nature opposed to God and holiness, to a conformity to the image of God. There is nothing more certain than the progress of sanctification administered by Jesus Christ through the Spirit by the word, according to the covenant of grace, to those who are interested in him by faith. The promises are yea and amen in Christ: Yea, in the affirmative; amen, in the certainty of the performance of the things affirmed. The engagements on God's part in the covenant of works were conditionary; so that in Adam the proposals of blessings to him and his seed were not yea, nor amen; the) were neither affirmed nor yet made sure; there being no establishment pronounced, but all suspended on the condition until it was performed. But in Christ, the head of the new covenant, every thing is made sure to the be- liever; Christ being faithful and infallible, and also having really fulfilled the conditions of the covenant. Therefore the blessings promised to the believer arc not condi- tionary things, but emphatically yea and amen, so let it be. The sum and substance of the promises of the gospel to the believer, either directly or indirectly, relate to the conformity of his heart to the image of God. " All scrip " ture is profitable for doctrine, &:c. that the man of God ** my be perfect, thoroughly furnished unto all good " works;" so that the work of sanctification goes on, and / ' 494 Aviii go on by the faithful fiilfihnent of those promises, until the believer, being- admitted finally to a full view of the divine glory, ^vill be complete in holiness, " and " without blame before him in love, not having spot or " wrinkle or any such thing." It is consequently the duty of every sinner who enjoys the opportunity of the gospel to believe in Christ, and not to go about to establish a righteousness of his own. I re- peat it again, and I wish it to be ever remembered, that every attempt to mend the heart is vain and wicked, and will inevitable end in eternal ruin, except we believe in Christ; but a grain of faith, not greater than a mustard seed, will eventually sanctify the vilest sinner" Fly to Christ, who only is the light of the world and the life of men, and you will be interested in all the promises of salvation. "But if you refuse and rebel, ye shall be de- *' vourcd with the sword: for the mouth of the Lord hath " spoken it."' CHAPTER XL Holiness, its nature, Sec. The eft'ect of sanctification is holines in heart, and in llie life and conversation. Holiness is called the aggregate of the divine perfections; it is therefore the glory of God. Holiness is also the excellence and glory of a christian. It makes him like God. It renders him lovely, adorns his heart and life Vv'ith moral excellence; and prepares him for heaven and eternal glory. In treating this important subject I observe, 1. That holiness is in itself the disposition of the mind toward that which is morally right. It is the direct oppo- site of sin. The divine w\\\ being unchangeably disposed or inclined to c/ery thing morally excellent, constitutes 495 his moral excellence; and God is consequently iiilinitcl\ holy. Holiness is excellent, mid glorious in itself: (iodis is excellent and glorious, because he is holy. God daes not render holiness glorious; but holiness is God's glorv. Sin is not base because the devil is a sinner; for sin would be equally base if there never had been a devil. An angel is glorious because he is holy; but holiness would be glo- rious if there never had been an angel. But although we cannot possibly concei\'C or have an idea of there being no God, nor yet can we easily have an idea of his doing any thing wrong, or having any wrong disposition; yet we can easily see that holiness is his glory, because holiness is in itself right. Holiness is not a creature; it caimot be created; neither is it a being; it has no existence; it is only the disposition of the mind of a being or a creature which does exist, or is created; and that disposition renders that being lovely, because it is tow ards that v\ hich is morally excellerit. The standard of lioliness is the moral law. 1 do not mean by the mo- ral law the ten commandments literally; but that eternal law of equity and rectitude which is the fundamental principle of every just law of a moral nature. This law takes cognisance of the mind and conduct of all beings ?;apable of moral government, from the highest to the lowest; and they are holy or unholy according as the\- Lire conformed to this law or not. God is infinitely and eternally conformed to it; and therefore he is infinitely holy. Angels are perfectlv con- formed to it, and are therefore perfectl}' holy. Adam was perfectly conformed to it; he was consequently perfectly- holy. Satan broke this law and became a devil: Adam broke it, after he broke co\cnant with God, and became a sinner. By the effect of sanctification believers in Christ are partly conformed to this law, and are consequently im. perfectly holy. When the gospel has its full effect and the work of salvation completed, then they will ajrain br 496 brought to a perfect conformity to this law, and conse- quently will be perfect in holiness, and fit inhabitants of the kingdom of heaven. 2. Holiness originates in the will. It is impossible for a man to do one thing holy until he has holiness in his heart: he must choose and love that which is morally right, before he can be holy in any part of his conduct. The will is choosing or choice. When a man chooses, or makes choice, his will is exercised in doing so. The will holding to or continuing in its choice of any object with firmness, is the disposition of the mind. The will acting vigorously towards its object, the mind being engrossed or taken up with it, is affection; at least the affection of love. When the will acts more vigorously still towards the object, so that the mind is in a high degree affected, we call it the passions of the mind. Again, when the will exerts its utmost strength, and the mind is, as it were, swallowed up with the object, then it gets the name of ecstasy. If the man chooses that which is morally good, in- influenced or moved thereunto by the moral excellence of the thing, there must be holiness in all these different moods of the will; yet it must be acknowleged, that the most natural and eligible place for holiness is in the dis- position and the affections. Perhaps I might venture to say, when the christian possesses a steady disposition and regular affection towards that which is good, he is more like God than in any other state of mind whatsoever. When he has a simple choice, his mind just preponderating, so to speak, towards moral rectitude, he makes a dull, sleepy^ inactive christian. You must be long acquainted with him before you can guess whether he is a christian, or a mere formalist. When a man possesses a steady disposition toward holiness, he makes a uniform, steady and respect- able christian: he makes a respectable member of the church, and is justly considered as an honour '.o religion. When a christian possesses a steady and uniform affection. 497 or in other w orcis, wlicn liis affections are generally in a natural and even How towards God and holiness, he is a most agreeable, lovely person; his company is courted and when enjoyed it is fine and profitable. When a chris- tian is full of passion and always flying, he is apt to be turbulent, and makes a great many blunders, and gets many a broken bone by his rapidity and downfals; but when the christian is ecstatic, none but God can manage him. 3. Holiness extends to the life and conversation. Here is a wide range indeed. In ^^'hatever sphere a man acts in the various circumstances and conditions of life, his whole conduct will savour of the disposition of his heart; and if his heart is holy his conduct will be holy also. The circle of public life, amidst the important business of church and state, exhibits holiness. In the more retired business of common life, in whatever department or occupation the man may act, his actions will be tinctured with holiness: ho liness is exhibited in all the intercourse betwixt man and man. Truth, faithfulness, benevolence and charity, will mark the conduct of the holy man. In all his dealings with his neighbour, righteousness is his peculiar characteristic; and he always feels a cheerfulness to relieve the poor, to succour the need}', and to act for the happiness and comfort of all around him. Perhaps you are now ready to say, this is to carry mat- ters to a very great extent. It is so indeed, but not too far for the true nature of holiness to extend. It is to be la- mented that we are \ cry far fiom perfection in these things, both in heart and life; but wherein we come short, it is through our imperfection in holiness. Yet there are in- stances, not a few, of christians, even in this imperfect state, who have been exemplary and honourable to the christian religion in all those things. The holiness of an artion depends principally upon two things. The thing it'jlf must be lawful; and it must be 3R 498 done with a right temper of mind, or from right motives. No action in itself wrong can be made holy from the best possible disposition: even an angel would not be holy were he to do wrong with a good design. ] grant that a good intention may soften or mitigate the criminality of the man, because the wickedness of the heart is not added to the criminality of the action; but the goodness of the heart cannot make that right which is unlawful. When a good man does a bad action with a good design, he acts under a mistake; the motive which led him to it was a false mo- tive; but it is impossible for ignorance or falsehood to pro- duce holiness. But supposing the action to be right, yet it must be performed from a right disposition; he who per- forms it must be moved thereunto by the moral excel- lence of the thing itself, as agreeable in the sight of God and his holy law. Only admit these two things and the ac- tion will be holy; or in other words, the man who performs it will be holy in so doing. Again, holiness is exhibited in the conversation, or converse of the holy man. There are many who are very orderly in their lives, and even reserve and modest in their words, who yet do not exhibit holiness in any thing they do. There is an earnestness or heartiness in conversation, and also there is a certain dryness which is manifest: by these different modes of conversation, we are sure to judge of the real state of the mind; and va e seldom miss the mark. I think I am not far wrong when 1 observe, that the holy temper of a man's heart is as clearly seen in a fireside chat as any other way; but still there are allowances to be made for the natural turn for familiar conversation. Lastly, holiness is manifested in our duties which we owe to God. This is truly a kind of heavenly holiness: it is hard to counterfeit here. The christian feels true de- light when he is conversing with God. He feels it a hap- piness that it his duty to wait upon God: he -counts it no less a privilege than a duty. When he thinks of God, 499 when he reads his word, attends to his ordinances, and holds interviews with him in pra}er, not only in public, but also in the closet; although he feels the obligations of duty, yet he is not constrained by mere duty to engage in holy worship, but his heart leads him along as to a ban- quet; he goes, like David, to God his exceeding joy. It is not a strange thing for a christian to be glad and to re- joice in God; and when he is providentially prevented from Waiting upon the ordinances of God, he often thirsts like the hunted hart pants for the water brooks. It is true, the christian is not always lively in his holy exercises; but sometimes, and indeed too often, has his dull and sluggish frames; yet this is the natural tendency of a holy heart. Let the blessed bridegroom put in his hand at the hole of the door, and the spouse will soon feel her bowels move for him. Thus holiness begins in the heart, captivates the affec- tions, and God who is infinitely holy becomes the beloved object; and every thing that wears his image is loved for the sake of holiness. The word of God, his law, his gos- pel, his ordinances and his people are all the objects of the believer's affections. The heart being thus engaged, the holy disposition runs through all the various branches of the christian's' duty, and causes his life and conversation to be such as becometh the gospel. 560 CHAPTER XII. Repentance: tlie place it holds in religion; some jmstaken notions ofit\ the true sense of the word in several pas- sages of scripture. Delight in holiness always necessarily supposes a hatred to sin. Sin and lioliness being direct opposites, he who is drawn to holiness must of course be drawn from sin. To hate sin, is the very reverse of sinning; conse- quently, to hate sin is a material article in holiness. No person will ever hate sin unless he loves holiness; and no one who has been a sinner will hate sin without feeling sorrow for it; therefore that most rational exercise of a christian's heart of loving holiness, hating sin, and being sorry for it, is called repentance. But before I proceed to inquire into the nature of repentance, I must make an observation or two, to correct some mistaken notions on the subject. 1. There is no doctrine in the bible of more import- ance in its nature than repentance; there is nothing more reasonable than that a sinner should repent; and there is nothing more certain than that a sinner will re- pent, whenever he is made the subject of divine grace. The interesting nature of repentance, its being so essen- tial to religion, and one of tlie peculiar characteristics of a true befiever, have made many serious persons mistake and misplace it. It is often made the condition of our salvation, when it is in truth, only a constituent part of it; it being the result of a sinner's loving holiness. It is often put in the room of faith, and often joined with it. It being works, and faith being grace, sinners are naturally fonder of salvation by repentance than byf aith. Jlepentance, it is true, is a bitter pill; but it savours a little of atone- 501 mcnt, which makes it much more grateful to a proud heart, than the humbUng doctrine of faith which receives the atonement of anotlier, and strips tlie sinner of every rag, and dresses him entirely in borrowed garments, and makes him repent out of love and gratitude to his kind Redeemer, after his sins are forgiven. This is very agreeable exercise to an ingenuous humble believer; but it goes down very roughly \vith a proud selfish sinner. Also Satan is not idle in seducing serious persons to make repentance the condition of their interest in Christ. He knows the sinner can only repent legally like himself until he believes; and he cares not how much he tries; for he never can get an interest in the atonement of the cross by it. It is therefore so much time lost, and the devil gains two points by it; he makes a little hell to tlie sinner here, l)y the pains of repentance (f(jr nothing but a sehse of pardon can make repentance agreeable); and he is sure of his prey at last; for if the sinner would weep the very soul out of his body without faith, it would only be out of hell here into hell for ever. 2. It is not an uncommon thing to hear such expres- sions as these: If you do not repent you will be lost. Nothing but timous repentance can save a sinner. If you believe and repent, and turn to God you will find mercy. God'forgives the penitent sinner. Repentance is necessary to pardon: qualifies to receive pardon. You cannot receive pardon or expect pardon, except you re- pent; and many such expressions as these are in common use among people in books and in the pulpit. All such expressions ought to be connected with very clear gospel doctrines, and well defined, and well under- stood, or they will surely lead sinners astray. There are certain little words in common u.^f, in all languages which have a great share in conmninieating ideas. In our common language we attach certain meanings, to little adverbs, which immediatelv strike our mind and 502 give us the first idea; and it is hard to alter it by all the rules of criticism: such as these, if^ except^ unless^ Sec. and these words almost always give us the idea of a condition, and we ought to be very careful what we make the con- dition of our salvation. When I say, " if I have religion " I will repent;" the word i/' makes religion the condition of repentance, and my doctrine is good: but if I say, *' if I repent I will get religion;" here repentance is the condition on which I obtain religion, and my doctrine is legal and false. If you say, " you cannot obtain pardon "except you repent;" the word except^ makes repentance the condition of pardon, which is wrong: but if you say, ** if you repent you are pardoned;" pardon is made the condition of repentance, which is right. Thus you see how the gospel plan can be exhibited or contradicted by the very mode of our expressions. Moreover, we can construct a sentence in such a man- ner as to couch a condition in it without using any ex- press conditionary terms; for instance, if I say " nothing " but repentance can save a sinner: God forgives the "penitent: none but those who repent can be forgiven:" all these three sentences evidently make repentance the condition of pardon ard salvation, and are legal and false. But were I to say, " salvation brings a sinner to repen- " tance, or none but those who are forgiven,wiH repent," the condition would be altered, and the doctrine true. We ouglit to be very careful how we either give or take ideas x)n those doctrines which relate to the terms of our salvation: the life of the soul depends on our under- standing the gospel plan. 3. I will turn my reader's attention to some passages of scripture which speak of repentance, to which we ought to attend with care, lest we carelessly and igno- rantly take wrong ideas and give them to others on this important scripture doctrine. But first I wait to remfirk that we have two leading ideas from the word repentance: 503 one is sorrow, remorse, anguish of spirit, hating one's sell for something done wrong; another is a cliange of senti- ment, akcring our plan, adopting or embracing somcihing whicli we did not before, or to which we were before opposed. There are two Greek words always made use of in the new testament, transl ited repentance: one is jweTotjWsAt**, which signifies a sorrowful reflection on what has been done, grief, careful anxiety, painful reflection. Sec. whether on good or bad principles; the other is uirxvoix, which signifies a change of the mind, heartily turning from and giving up former hopes and plans and attachments, and betaking one's self to a new course of procedure, &.c. I will now la} down two maxims which can never be contradicted without going contrary to the gospel plan. 1. God, who has the sole right to fix the terms of sal- vation, has appointed faith as the only condition of our salvation. 2. Repentance, which consists in hatred to sin, and a godly sorrow for it, must be a consequence of sanctifica- tion, and a part of that salvation which is received on the condition of faith. Therefore, When the scripture uses the word fxiTocvau) as the condition of our pardon or salvation, it must mean faith; for sorrow for sin and hatred to it, which is repentance and a part of our salvation, cannot possibly be the condi- tion of it. That which produces the same effect, must be the same cause. Things that are equal to one ai^d the same thing, are equal to one another. If faith is the con- dition of our salvation and produces repentance, then, when the scripture says that fxtTAvoix is the condition of, and produces the same thing, jufxavoia must mean faith, and not sorrow for sin and hatred to it; or otherwise -srihivoi (to believe) means repentance; for they must mean the same thing when they ai-e put for the same thing. 504 When the scriptures give us the idea of gospel repei> tance, they frequently express it by very definite and emphatical words and ideas, such as mourning, bitterness as for a first born, the soul cast down, the bones broken, sorrow for sin, watering the couch with tears, the head as waters and the eyes a fountain of tears, the soul afflict- ed, &c. The memorable account the apostle Paul gives of the repentance of the Corinthians is worth notice. (2 Cor. 7. 8 — 11.) He says, " though I made you sorry I " do not repent, though I did repent (jtA€T«^£AO|t*««), &c. *' Now I rejoice, not that ye were made sorry, but that ye " sorrowed to repentance: [uirotvoiccv) for ye were made *' sorry (or made to sorrow) after a godly manner, (or for "•' God's sake >c«Tot ©gov). For godly sorrow [KccTot ©gov) *' worketh repentance (jUsravoiava change of the mind) to " salvation (or in salvation as a part of it, or furtherance in " it) not to be repented of: (apgrapgAjjTov not to rue or be " sorry for or regret) but the sorrow of the world work- " eth death, (mere carnal or legal sorrow is no part of " salvation) For behold, this selfsame thing that ye " sorrowed after a godly sort, what carefulness it wrought *' in you, (or hastening, quickness c-Tsr^i^yiv) yea, what clear- " ing of yourselves, (apologizing or defending) yea, what '' indignation, (bitter groaning, o^yxvaKryjciv) yea, what '' fear, yea, what vehement desire, yea, what zeal, yea " what revenge! in all things ye have approved yourselves " to be clear in this matter." This is a description of evangelical sorrow in strong explicit terms; but repentance is not taken as a condi- tion of salvation, but only as an exercise of godly sorrow. We have several instances of the word fjHTocvoico used as a condition of an interest in Christ, which we now pro- ceed to attend unto, which according to the maxims I have laid down cannot mean evangelical repentance but faith. Acts 2. 38. Then Peter said unto them repent (jugr^- voyfctTi). Now suppose Peter meant evangelical repen- 505 lance, then he would place repentance, which is the con- sequence of sanctification, before i'aith, and he would make the work of sanctification to be going on before the sinner had an interest in Christ by faith. We cannot ima- gine that Peter had any such idea. Suppose again, that he meant that kind of repentance which sinners have before they come to Christ, consisting in fear, under a sense of guilt and danger, and au ful ap- prehensions of wrath. I'his would be every whit as bad. This would make Peter call upon them to do what they were doing already. They were already convicted and cut to the heart, and crying to the apostles, " men and brethren " what shall we do?" And does Peter aggravate their misery by telling them to go on to perform that as a con- dition of forgiveness, which they had performed already? It was Peter's duty, ex officio, to direct them how to get relief; and he must direct them according to his orders. And what Avere his orders? Mark 16. 16. "He " that believeth and is baptized shall be saved." He cer- tainly did so. It is true he used the word uirxvo^ffalv, but the meaning here cannot be repentance, neither legal nor evangelical, but simply, belie ve^ Those men were those very Jews who had stained their hands with the blood of Christ, through spite and wickedness: " Ye have taken," said Peter, pushing home conviction to their consciences, ''and with wicked hands have crucified and slain." They also depended on the law of Moses for salvation and had rejected Christ: " We know that God spake unto Moo)es; *' but as for this man we know not whence he is." But now they are alarmed under a sense of guilt and danger; they cpy to Peter and the rest, " what shall we do?" Peter, to administer relief to their distressed souls, gives them a gracious call of the gospel, saying, uiTcc\icy,cxl(. Change your minds about Christ's being an impostor, alter your notion of the validity of the rites of Moses and adopt the doctrine of the cross, make a profession of 3 S 506 Christ as the only Saviour, and look to him instead of the law of Moses for pardon and salvation, arid you shall be acknowledged of God by the gift of his Holy Spirit; and thus he went on exhorting them to take the proper measures for their salvation; (v. 40.) and we find in the end (v. 41.) that three thousand gladly, with the consent of the mind, received the word according to Peter's direc- tions, not by repentance but by turning their minds from Moses to Christ crucified, even by receiving the word, which is a proper defiriition of faith. And no doubt God gave them evangelical repentance in due time. Not long after we find Peter and John in the templej (chap. 3.) and having healed a lame man forty years of age, who had been lame from his mother's womb, the people struck with astonishment ran together to see the wonderful sight. Peter takes the favourable opportiniity and again pushes home conviction upon them, and (v. 19.) makes another oft'er of the gospel to them. We have no account of convictions on this occasion, but we must reasonably suppose there were from what is said in the 4th verse of the 4th chapter. Peter however gives them a gracious call, saying, "repent and be converted that your " sins may be blotted out;" here is the very same word, u>£Tavo>jc. The passaj^c reads thus, " Repent yc " therefore and be converted that your sins may be blotted out, when ".the time of refreshini;^ shall conic from the presence of ilu- Lord." When is this time of refreshing;;? Some expositors say it was at the time of the destruction of Jerusalem by the Hom^ins. liut iiow this was a time of refi'eshing I cannot tell. 1 know it was a time of great tribulation. (Mat. 24. 21.) It is attain said that it was at the millen- nium, and perhaps at the end of tiic \\orkl. These will be refreshing times indeed; but if the penitents under Peter's discourse had to wait tin then before they would get forgiveness they would be very old men. But the proposal of the gospel is pardon immediately on be- lieving: (v. 20.) " And he shall send Jesus Christ who before was " preached unto you." Here 1 ask would he send Jesus Christ at the destruction of the temple, at the time of the niillcnnium, or at the day of judgment? And would he send him because Peter's hearers re- pented? And must they wait for forgiveness till he came? Again, (v. 21.)'* Whom the heavens nuist recciv e until the times of restitu- " tion of all things, which (iod hath spoken by the mouth of all his " holy prophets since the world began." Did all or any of the holy prophets say that the heavens must receive Christ till Jerusalem would be destroyed, till the millennium, or till the day of judgment? If they did they were wrong; for heaven sent him down lorig before any of them came to pass; and two of them arc not come yet, and v hrist has come eighteen hundred years ago. (v. 22.) " For Moses truly " said unto the fatliers, a prophet shall the Lord your God raise up " unto you, kc." Did Moses say that God would send Christ after Peter preached to those penitents, or after th.y would believe? even after he had come and ascended again? (v. 24.) " Yea and all the " prophets from Samuel, Sec. as many as have spoken, have likewise " spoken of these times." What times? When Jesus Christ should be sent to Peter's penitents? The times of refreshing from God which Peter promised would come when his penitents should be pardoned? If any person can tell what Peter meant they can guess better tlian I can; for I can see no sense in it from first to last. But what is to be done? DoesPeterspeak nonsense? no: Ictusgo tothcoriginal,^diiierc we will find both good sense and elegance, calculated to encourage poor distressed souls to accept of the oiicrs of the gospel. I wi.l now give my own translation of the Greek, with notes included in paren- theses: '■*■ Change your wht)lc system of s-lvation, because you are '• wrong in your notions of Christ and of Moses, and suHer youreclvc^ 508 himself began to preach, he said, (chap. 4. 17.) " Repent " ye for the kingdom of heaven is at hand." The same Greek word is used here; and as John was the forerunner of Christ, it is reasonable to think that he called the atten- tion of the Jews to Christ, who was immediately to make his public appearance in the world as the Messiah. The true spirit or meaning of the word f^Tavoim in those . " to be turned from your hopes of salvation by the law of Moses, to " the gospel of the crucified Saviour, that your sins may be forgiven " through that atonement of the cross; because the times of refresh- " ing (ccvx^'^v |e»? the times of cooling, after labour. Is. 28. 12.) have " come from the presence of the Lord (oW-»? «», not ivhen, but^ be- " cause, seeing, inasinuch as, for^ 8cc. e>^Sa« of these very times. (Repent ye therefore, submit to the gospel and " vou shall obtain pardon for all your sins; for Christ has actually " come, and calls you to believe on him, for your salvation)." I have indeed given a free translation, rather an explanation; but I have not strained the sense of the Greek. I have not translated the past tense for the future, and made Peter prophesy of tilings yet to come, which have come already; and 1 have not made Peter's con- verts \llit for forgiveness till, God knows when, after they had be- lieved. The whole passage is easy and consistent; and commentatoi's could understand it; and would not be obliged to strain the text to get sense out of nonsense, and even make Peter the inspired apostle be inconsistent, by trusting to a false translation, without looking at what was said in the original 509 places where John uses it must be a call to the Jews to prepare their minds to receive and acknowledge the Lord Jesus Christ, through a sense of their need of him as lost sinners, and from a sense of the utter insufficiency of all the rites and institutions of the law of Moses. Thus he prepared the minds of the people for the coming of Christ. And when Christ began to preach he, using the very same expression, meant essentially the very same thing, even that he was the true Messiah which was promised them; and that they must ackno\\'ledge him by laith as their only atonement; sensible of their lost state by sin; and that they must not trust to Moses for salvation. St. Mark says, (chap. 1. 4.) tliat John preached the baptism or doctrine of repentance unto the remission of sins. This makes it plain that ^iravoix is really faith; because it is by faith only that ^Ve can be interested in the atonement of Christ unto (in) the remission of sins; and that repentance which is the eftect of sanctification is always a consequence of faith, and therefore is subsequent to pardon. The same evangelist (v. 15.) says, that Christ when he preached the kingdom of God or the gospel, said, " the time is ful- " filled; repent and believe the gospel." Put in the word even, instead of the word ami, and it will read thus, re- pent, even believe the gospel. Or as it stands the sense is, be sensible of your danger in consequence of sin, and of the impossibility of salvation by the law; and believe the gospel giving up your hearts to me as your only Re- deemer. The apostle Paul had exactly this sense of John's preaching, and construes it precisely as I have done: > (Acts 19. 4.) " Then said Paul, John truly baptized with " the baptism of repentance, saying unto the people that " they should believe on him who should come after him, •• that is on Christ Jesus." So that according to this the baptism of repentance which John preached was to belicAT on Christ. 510 Upon the whole, from every view of this subject I think we are fully warranted to say, that we must never make repentance a condition of our interest in Christ, unless we mean foith by the word repentance; and then it does not mean that holy exercise of heart which is a grand effect of sanctification and consequently subse- quent to believing and a grand part of our salvation which we obtain by faith; and then the word repentance or [MToivoicc means a suitable sense of sin, of the insufficiency of all other plans of salvation, and the sinner betaking himself to the gospel for the salvation of his soul. I have been a little more particular on this subject because I fear many jumble this kind of repentance, which is indeed only another word for faith, with that repentance which is the work of the Spirit on the heart of a believer and so make it a term or condition of our interest in Christ; which is certainly very wrong, and tends much to darken our views of the gospel plan, and so to destroy our comfort in religion, and to hurry us into legality. CHAPTER XIII. The nature of true evangelical repentance. Repentance is a saving grace; that is to say, it is a grace of salvation, and a very grand part of salvation, without which it is impossible for a sinner to be saved; for how is it possible for a sinner to be saved, without salvation? When a sinner is born again he begins to re- pent, and not before. Repentance is either legal, or evan- gelical. Legal repentance is produced by the law without the hope of the gospel; evangelical repentance is produced by the gospel. When a sinner is sensible of guilt, and has no discovery of the atonement of Christ offered to him in the gospel, and consequently has no hope of pardon, he is 511 filled with a slavish fear of punishment. The justice of God is a terror to his mind; he, conscious of guill, dread- the consequence of his having broken the law of God. Fear, anxiety, trouble, and even torture are the consequence. The unhappy wretch repents; but there is no religion in his repentance; but it is legal, and slavish; it bears the image of hell; and his torture and anguish is in its degree the same as devils feel. Thus Judas repented, and Felix trenibled, but without any godly sorrow for sin, but thiough a slavish terror of the consequence of guilt. This is legal repentance. But on the other hand, when a sinner under a sense of guilt and ruin, gets a view of the fulness and freeness of the gospel offers to his soul, he is persuaded to come poor and helj)less to Christ for salvation; and thus by faith he becomes interested in the atonement of the cross. This gives him a blessed hope of pardon and salvation. He is brought from under the curse, and is blessed with the divine influences of the Spirit, as I have already ex- plained. He is consequently changed in the temper of his mind; and a work of sanctification is begun and is carried on in his heart. He now loves holiness; he loves God and his law, and desires to be more and more holy. Thus the ground is laid for true repentance by the effect of the gospel bringing the sinner into a sanctified state. The sinner consequently hates sin, mourns over his sin- fulness, and hates and abhors that which is contrary to the holy will of God. He regards, and loves the law of God as holy, just, and good, but feels his daily short- comings; and it is his daily study to live agreeably to the divine will. This is evangelical repentance, and is an exercise of a hoi}" heart. Sometimes this repentance produces a severe conflict in the mind, is attended with many tears and sorrows and sighing; but in those cases it is frequently mixed with legality. When a sinner has a view of the odious 512 nature of sin, and at the same time feels himself guilty, and has but faint views of the gospel, he is sure to iiave a sore heart. He feels himself the vilest creature under the sun. He loathes his own heart, and cannot forgive himself for his folly. And often when he gets a hope of forgiveness by a return of gospel light, he still feels his abhorrence of sin. Often in this case he wishes he could live without sin, and is sometimes impatient under the thought of living in such a state of imperfection; yea, there are instances, not a few, of such persons wishing to die, to get rid of a wicked heart. I do not say that all such feelings, thoughts, and wishes are right; nay I would say that many of them may be very wrong; but still they demonstrate that the person does hate sin and is sorry after a godly sort. But although evangelical penitents have many such feelings, and often legality mixed with what is genuine, in the calmest and most comfortable seasons he enjoys, he is no less a penitent than when he feels his heart the sorest; and mostly more genuinely so then than at any other time. For although religion occupies the affections in a high degree, yet it is a rational thing; and when the christian in his cool reflections on the nature of sin, even under the comfortable views of God's pardoning mercy feels, or knows that his heart hates it, and loves holiness he is then as truly a penitent, and perhaps as simply so, as^ at any other time whatsoever. St. Paul was no more a penitent when he said, " O wretched man that I am" than when he said, " I know whom I have believed." He who is always complaining of a bad heart is not apt to be an agreeable christian, although he may be a good one; and he would complain less, if he had less pride, and more humility. I love a cheerful penitent, who really hates sin, but is willing to struggle with it like a good soldier, and to wait with patience, and fortitude till God is pleased to close the warfare. I am not against persons 513 weeping, but I would wish them to weep as often foi joy, as for sorrow; and I would not think any the worse of your repentance, were I to find you always cheerful under the hope of pardon; neither would I think any the better were I to find you always fretting under a sense of sin. Generally pride and self-righteousness are at the bottom of every distressed mind. An humble submis sion to the gospel, although it does not hinder but give a true sense of sin, yet it never fails to ease a distressed mind, and makes it even sweet to repent. Mary Magda- lene was noted by our Lord for loving much, because much had been forgiven her. It is always a true sign of gospel repentance to turn from sin to holiness. If a man's heart is turned from the love of sin to the love of God, his life will be habitually in conformity to the holy disposition of his heart. Tdat person certainly lays himself liable to be suspected who lives habitually in sin. Yet I am not fond of running- marks or evidences too high. On the other hand I u ould not for the world encourage iniquity by any means whatsoever. But I do really think there is no little mis- chief done by too high colouring in giving the charac- teristics of true religion. Every true christian has one evidence of hi's being a true penitent in his being sensi- ble of his daily shortcomings. Yet it must be true that he who hates sin v.ill endeavour to live a life of holiness. Upon the whole we may conclude that a true penitent is one who loves holiness and hates sin, sincerely confes- ses his iniquity and endeavours to live in obedience tf) the commands of God. Although repentance is not a condition of our salva- tion, yet it is a necessary part of it. There can be no such thing as salvation without holiness; and we can have no holiness without repentance. In order to get repen- tance we must believe in the Lord Jesus Christ. He by liis word and Spirit gives us repentance by sanctification 3 T 514 When wc love holiness, we will hate sin and be sorry for our transgressions. And that our repentance may be the more genuine and free from alloy we should endea- vour to maintain a steady and uniform comfort in reli- gion. In order to this it is necessary that we should daily feel ourselves depending upon the atonement of the cross as our only justification, and never expect acceptance Avith God on any other plan. It is one peculiar glory of a true christian, not even to wish for pardon, on any other plan, but the gospel. For my part I never feel bet- ter than when I feel it a happiness to think that Christ will have the honour of my whole salvation. But when I begin to repent, and confess my sin in order to gain favour, I have a wretched time of it; and there is no reli- gion in all the unhappy feelings which I have, at last. The true penitent especially when he feels his whole soul taken up with the love of Christ is ready to say with Paul " God forbid that I should glory, save in the cross of " our Lord Jesus Christ;" and he wishes, and is deter- mined to know nothing, save Jesus Christ and him cru- cified. There is a great fuss (to use a low phrase) made about the motives from which we hate sin, and love holiness; but I never perplex my mind about such critical non- sense. For it is impossible for any man to hate sin with- out he is moved to do it by something; and what ever that something is, it is right, let it be what it will; for you cannot hate sin from a wrong motive; Christ will take care of our motives, if we will only believe in him. Satan is always glad to perplex us about our motives; it tends to draw us off from Christ, and makes a little hell upon earth. Let a man love holiness and hate sin; and there is no danger but he is a true penitent, and will endeavour to live a life of holiness in the fear of God. Not that he will be perfectly holy either in heart or life: " For there "• is not a just man upon eai-th that liveth, and sinneth 515 " not. If \vc say we have no sin, \vt deceive ourselves, " and the truth is not in iis." From what we ha\'e said it appears that true genuine repentance is not a melancholy thing; neither is it a spi- rit of fear, doubting, or complaining and scrupling our interest in Christ. I confess that the unhappy \va} in which the gospel has been nianaged and understood by too many is calculated to make e\'en christians always hang their heads disconsolately and ever full of uncer- tainty. The wicked world has noticed it, and branded religion with melancholy and desi)ondency. It has not been so very uncommon for some to express a ver}- high opinion of those who were much addicted to doubts and despondenc} ; Mhile on the other hand the comfortable christian has been frequently branded with hypocrisy; and a melancholy state has been frequently recommended as verj' favourable to a growth in holiness, while a com- fortable state has been slandered as cultivating pride, sloth, and inattention to religion, and even hypocrisy, and presumption. For my part I know not what a doubting christian is to be commended for. I grant he is to be pitied, but it is mostly for his pride, stu'obornness and folly. O! vou say, he is such an humble penitent. What? an humble penitent who cannot be persuaded to look to Christ? who cannot come poor, guilty, and wretched as he is? an humble penitent who only frets because he is a sinner, and has nothing to recommend him? I pray God ever to deliver me from such humility. No; repentance is a manly, noble principle, that inspires the heart with a firm detestation of and opposition to every thing that is contrary to the v. ill of God, and makes tlie heart loathe and detest the sin of unbelief as much as any other sin w hat- soever. It requires a noble spirit to be sorry for, arid de- test that which is wrong, and to hope for pardon through the glorious atonement of the cross; this repentance is .no attended with a correct sense. of sin, and is impregnated with the most exalted gratitude and love to a most gra- cious Benefactor and Redeemer. But to fret and despond, to sit in discontent, and to indulge despair, is an exer- cise which becomes a devil, much more than an humble believer. It is true, many christians indulge this unhappy disposition too much; but let them never call it repen- tance. A person who is rightly sensible of the grace and goodness of God is led to repentance. (Rom. 2. 4, 5.) Bi»t those who are not, are iipt to treasure up wrath unto themselves through their hardness and impenitent hearts. CHAPTER XIV. Evidences of rel'ip-ion^ or the signs of a gracious state; some mistakes in this matter noticed. Peace, joy and comfort, on the most solid basis, arc to be enumerated among the happy consequences of an interest in Christ by faith. The comfort of a christian in this life consists in peace of mind, peace with God, and in his own conscience; joy in religion, in the pleasing ex- ercises of godliness, and in God as his exceeding joy; and in the happy prospect of final perseverance, and finally of eternal glory and happiness in the world to come. The comfort of a christian depends on two things: the faithfulness of Christ in all his engagements in the cove- nant of grace; and in the evidences he has to evince his interest in Christ. By the faithfulness of Christ the be- liever is made to enjoy the blessings and privileges of the gospel; and by the evidences of religion he is enabled to trust to Christ as his faithful Saviour, and consequently to enj .', J comfortable hope and assurance of complete salvation. But the christian is often so perplexed about? 517 his evidences, that he loses his comfort by hunting for them. Here tlic preachers of the gospel arc grtatl}- to blame; I do not mean all the preachers; although no doubt we all do wrong in this very thing; but there are not a few, I fear, who are like Job's comforters to many a poor child of God. Mere legal preachers always do more harm than good, if they can be said to do any good at all. Those who never, or seldom direct sinners to Christ; and when they happen to give room for his blessed name and cross, do it merely by way of parenthesis, as a sentence, or part of a sentence, of no great importance, need not, and I suppose do not intend any thing but to cultivate a little decency or morality; and Cicero, Seneca and Socrates could do it as well as they, although they were heathens. If a poor soul was to become serious by some means, and get a sight of his lost and helpless state, God help him under such preaching! for I am certain the preacher could not. There are others who are pious experimental preachers, who are yet not good gospel preachers; that is they do not preach the gospel clearly. Their sermons are full of Christ, the cross, faith and believing too; but it is in such a way, that a poor soul cannot tell this or that, so to speak of the matter; and Christ and his cross are so inter- woven with other things that the christian for his life cannot tell what to do, or how to think. Such preachers are for ever chasing hypocrites, with the nicest defini- tions and most refined marks and characters. They hunt them through all their dens and lurking places, and scarcely ever catch one at last. Hypocrites are long winded creatures; they can outrun almost any preacher; it is in vain to attempt to catch them by speed of foot. The best way is to give them just one or two close shots from the accursed tree; if any thing will take them it will be that; and you will have another advantage, yon will 518 never wound a christian by it; for the cross of Christ, although it is death to the hypocrite, yet it is the very life of a poor distressed soul. But instead of the simple unsophisticated doctrines of the gospel, the niceties of criticism, and hair-spun dis- tinctions are employed to jumble the hope, and cut off the confidence of hypocrites; and many a precious child of God is run almost to death, before the hypocrite imagines that he is the object of pursuit; so that the main object is lost, and the weak believer is kept a mere drudge to his own experience. Many precious sabbaths are spent hearing such useless discourses; and many weary lungs such ministers have, doing nothing but w^ounding God's people, in trying to detect sinners by art and cunning, and scholastic divinity. I will here take the liberty to mention a very general error in preaching and writing: it is almost universally the case among pious experimental preachers to run the characters or marks of the triie christian so high, that no man upon earth ever did, or can in this imperfect statereach half way to the description; and yet every soul is pronoun- ced v^oid of grace who does not attain to it. Perhaps this may be thought too censorious and injudicious; but I sin- cerely wish there was not too much room for it. I know the grand design is to detect the nominal professor, and to sap the false hopes of the hypocrite. But it is bad to do evil that good may come; and it is not necessary nor salu- tary to strain beyond the truth to save a sinner. The rules laid dow^n in the bible for a christian to walk by are perfect, and so they ought to be; and when a preacher is prescribing from his bible to his people how they ought to live, he ought to laydovi^n those rules; and wherein we come short of those rules we are wrong without doubt. But there is a wide difference betwixt the perfect rules of duty, and the real .attainments of of the most advanced christian in the world; and there consequently ought to be a difference betwixt our direc- 519 lions to cliribtiai.s according to Goers word, which allows of no sin, and our dcscribin.u,- what tlic christian really is in this imperfect state. Christ could direct his disciples to be perfect as their heavenly Father is perfect. Yet he could assure them of eternal happiness, and find fault with them in many things: " O ye of little faith. Ye know "not what manner of spirit ye are of. Get thee behind " me Satan; thou savourest not the things that l}e of Gc-l " &c. Thou shalt deny me thrice. What, could ye not - watch with me one hour? Thomas reach hither thy " finger, ^c. and be not faidiless, but believing. Because " thou seest thou believest. O fools and slow of heart to " believe, &c." So also Paul could correct many things wrong in his beloved children without disputing their religion; and J?hn, although he could say if they were born of God they sinned not, yet he could also say, if they said they had no sin they were liars. I know that those preachers have no intention to preach perfection in this life; but if a preacher in the run of his discourse gives the idea, that a christian must have a heart all swallowed up in the love of God and holiness, and no desire or inclination to sin; in vain does he throw- in a little parenthesis (making allowance for imperfec- tion) and then sentence all who have not that unspotted character as void of grace; every christian that hears him will be hurt (except some who may happen to be in a very high frame at the present time) either for himself or for him. If he takes for granted what the preacher has said, he must conclude himself void of grace; for he must be conscious that he comes far short of the beautiful de- scription. But if he has presence of mind to reflect a little, he must be hurt for the preacher and a number of his dear brethren; for he must know that he has asserted a falsehood, in a most interesting case even to the wound- ing of many of God's children. T have sometimes read books and heard sermons. 520 where every grace, feeling, exercise, and conduct of a christian were represented as counterfeited: a true faith and a false faith, a true love and a false love, a true fear and false fear, a true repentance and false repentance, a true hope and a false one, and a true every thing and a false every thing; and all drawn so near together that an angel could hardly tell the difference betwixt them; one the work of God and the other of human nature. Truly 1 have thought dame nature was a most excellent moun- tebank; and Herod and Felix and king Agrippa, &c. are brought in as proofs. What did ever appear in thesfe men like a christian? Herod heard John the Baptist preaching, and did many things. The devil di(l more for the gospel when he flew on the seven sons of Sceva jJian ever Herod did. Felix trembled like the devil for fear of the day of judgment. Agrippa, taken with Paul's most elegant de- fence, was almost persuaded to profess the christian reli- gion. But is all this to be compared with the saving in- fluences of God's Spirit? certainly no. Did Herod, Felix, Agrippa, Judas, the stony ground hearers, or any others, who are brought as proofs that there is but a mere mote of difference betwixt them and the true christian, ever o'ive up their hearts to Christ? Were they ever made sensible that they could do nothing? And did they come as lost sinners to the cross for pardon, without any recom- mendation? Did they hate sin? Did they love God? Did they feel the corruptions of their heart? In short did they do any thing like a christian? And did Christ, John the Baptist or Paul chase them from post to pillar, to distinguish them from the true believer? No such thing. And if preachers would content themselves with the plain doctrines of the gospel, they would do more good, and less harm than than they do, by their fine spun dis- tinctions betwixt the believer, and the hypocrite; and when they are done they mostly distinguish only betwixt an imperfect believer, and a perfect saint or an angel in heaven. 521 I do not Io\c to hear preachers making the way of sal- vation more difficult tlian to remove the Alps. I would rather any time undertake to save myself, as to possess every thing necessary to salvation, before Christ would do any thing for me. It is true, I would go to hell either way; but on the former plan I w ould go to hell with some ho- nour, likea brave hero fightingforhis life and liberty, losing his life in the field of battle. But in the latter case it would be miserable to depend upon another to do every thing for me and yet be lost at last, because I could do nothnig for myself; and my surety standing idle, looking on and seeing me going to ruin, because of my own insufficiency. If we were to believe every thing we hear and read, even from sensible, pious divines on this subject, we would certainly think it one of the most difficult and intricate things to be a true christian. The notion of impossibility, all but a natural one, as many preachers represent it; and altogether a natural impossibility, as their hearers are sure to understand them, (except about ten in five hundred, who have more sense than their preachers have) produces a most unhappy idea of the gospel; and makes that blessed system of free grace calculated to make poor helpless sinners to sing for joy, a mere jargon of intricate absurdities; and when these preachers are attacked on the subject by men of sense and experience in religion, they have nothing to support them but the too current senti- ments of their forefathers. Sinners are called to come to Christ; yet we find when the duty of coming is explained, that he is to be renewed firsts so that he must love God and hate sin, and be taken up with the moral excelkiice and beauty of Christ, and discover all his glorious perfec- tions, and be captivated and charmed with his holiness, before he can come. Then when the characteristics of a sound believer is displayed, we have motives upon motives urged upon us as constituent parts of faith. And the most part of them false at last. And faith has two special proper- 3U 522 ties, which sonic assert must always attend it, one is to be perfectly free from self-interest, which is as glaring a falsehood as ever was preached. And another property is, to be all holy in our views and desires, and entirely a new creature, delighting in God for his divine glory and ex- cellence; and this is as grand a falsehood as the other; for faith has not the least tincture of either the one or the other. For faith has self-interest for its first motive; or in other words, a sense of guilt and danger is the first thing that induces a sinner to consult for his safety; and then a view of the free offers of pardon and salvation is the very thing that induces a sinner to come to Christ; and he comes guilty and wretched, not merely in his feelings, but in his very state and circumstances to Christ, under the in- fluence of the assurance which the gospel gives him of deliverance from his state of wretchedness; and he comes guilty under the curse of the law of God, without a spark of holiness, to Christ to obtain complete deliverance from his wretchedness. Now, this is to be a believer; and any person who would allow himself to think five minutes on the offers of the gospel, and let his own common sense put a meaning on them, would know and feel that faith is and must be what I have said, viz. a lost sinner just simply coming as he is, on the free offer of Christ to him for salvation. But instead of this simple definition of faith, when this most important article is described and the character and feelings and exercises of the true believer are laid before us, we must be changed from sin to holiness; we must love God; we must hate sin; we must have the most pure, disinterested and spotless desires after Christ, as a being of perfect holiness, charmed by nothing but his essential glory. We must desire holiness for holiness* sake. We must hate sin for sin's sake; and we must de- sire nothing for our own sake. If we did, it would be like the wild gourds; and we would be pronounced hypocrites 523 at once, and our faith branded as spurious and vain. Good God! If this was the gospel plan, what would become of sinners? There never would nor could be one sinner saved in this world; and Christ would be dead in vain. When such descriptions are laid before us in order to show whether we have ever soundly, as they call it, be- lieved on Christ; instead of describing the first exercises of a poor lost sinner coming to Christ for salvation, we have a ten or twenty year old christian characterized, who has experienced a great degree of grace, and has had pe- culiar experience of sanctification; and even he has not gone half the length of the attainments which are said to be necessary for a lost sinner to have in oider to interest him in Christ; and what is worse still, even tlie l^eliever himseli never will, neither in this world nor that which is to come experience those disinterested finesses of (pretended) religion which are sometimes made the very leading cha- racteristic of an interest in Christ. Such doctrine is caU culated to make comfortable christians fall back into a state of dreary darkness; for false doctrine always operates against truth, like mists and clouds coming betwixt us and the sun. A christian never can witjiess to the truth of such descriptions in his own conscience; and conse- quently he must be cut down, and conclude he has no religion. Doubting christians will always think such preaching the best preaching in the world. The reason is plain; doubting persons always love to swim in muddy water if they are in earnest about salvation; and indeed the Spirit of God will not give them any thing else to swim in till they look to Christ. As Dr. Young intimates, " the sick in body call for a physician, but the sick in " mind call for more disease." This indeed seems strange and unnatural; but we are to consider that those who have no comfort in Christ must have comfort somewhere; trouble of mind is generally deemed a very hopeful sign 524 of religion; and so it is indeed, as far as it shows that the sinner is not altogether hardened and careless; they there- fore love to object against themselves and all their feel- ings, that they may have more distress of mind lest they be careless and thoughtless; and the more distress the} have the more hope they have; and consequently the more distress they feel the more comfort they feel. Poor souls! How far is this kind of comfort, from the true, genuine comforts of the gospel! Yet so it is and so it will be, till they understand the gospel plan better than they do. Now, such sermons are the very delight of such christians. They make them sad, sorely distressed. The poor heart is ransacked, probed to the bottom, and by a very unskilful hand too. The sound flesh often suffers more than the proud flesh; but no matter so that it gives pain; and the more the better. Nothing pleases such per- sons better than something that has a little self-righteous- ness in it; and there is here every kind of it, in all shapes and sizes. The bill is very extensive. 1. A sense of guilt and danger, and a proper law- work in consequence of it. 2. There must be no fear of hell; for it Is death to con- sult self-interest. 3. A heartfelt hatred to sin loathing and abhorring it as evil in God's sight. 4. A steady and uniform resolution to turn from sin to God and holiness. 5. Not one sin in heart or life but must be forsaken. 6. Deep repentance for every sin as dishonouring to God. 7. A heart devoted to God and his service, not for re- ward but for holiness' sake. 8. A view of Christ in the free offers of the gospel as a complete Saviour. 9. A view of his divine excellence and glory. 525 10. A most cordial delight in Christ for his moral ex- cellence. 11. Not a selfish desire of pardon and happiness from Christ, but 12. A pure desire after holiness; and let pardom come -of course. 13. A sincere love to God for his divine perfections. Sonic also add, 14. A willingness to be damned if it would be most for God's glory. These articles which I have mentioned include in them, regeneration, and every necessary work of the Spirit in order to qualify a sinner to believe; and while they arc descanted upon, as the only proper grounds on which to conclude as to our faith in Christ, the doubting christian is highly pleased; because there is so much said about experimental religion, and views, motives, and fitness to come to Christ, and hopes of acceptance when we get all those prerequisites of an interest in the Redeemer. But still he is not half ready to come. Yet he finds he is be- ginning to be ready; and he hopes after awhile he may venture to come; and he hopes after he gets all things in order, he will not only come, but he will also find acceptance. Thus his pride is fed; and the food is very palatable indeed; and it is the more so because there is a good deal of anxiety promoted; it begets trouble of mind, and it is a hopeful sign of grace; so we mix vinegar with our food to give it a relish, and to assist the digestion. Suchchris tians rather than trust to God according to his word, and go on straight to Canaan in spite of fenced cities, and the sons of Anak, would rather travel forty years in the wilderness in a circuitous route, going sometimes back- ward and sometimes forward, sideways and obliquely or any way except the right way; and it is well for Joshua the son of Nun, and Caleb the son of Jephunneh who are 526 not the cause of their rebellion against God, in giving an ill report of the way of access to God according to the gospel plan. Give me the first and eighth articles in the four- teen which I have set down, and I will ask no more to induce any sinner to believe; only let these be seen and felt, and there is no danger but the man will come to Christ; and when he comes, there is no danger but he will find acceptance without any thing to recommend him. Ministers who are not themselves comfortable in reli- gion, but perplexed in their own minds, have a natural propensity, in giving the evidences of religion, to explain and expatiate upon the intricate circumstances and diffi- culties which they themselves experience; they will ob- ject to their hearers, what they feel to be objections to themselves. Their sermons are pious, searching and ex- perimental, but very perplexing and discouraging to a weak believer. They are good to awaken sinners; but when thev begin to cry, what shall we do to be saved? they are but sorry hands to direct them to Christ, or to give the consolations of the gospel. Uncomfortable ministers are like consumptive parents; they are apt to convey their disorder to their children by a hereditary taint. They are not unfruitful, but their off- spring is apt to be weakly. It is not difficult, or uncom- mon to direct sinners to believe in Christ, and to speak against justification by works; but when we come to ex- plain faith, or to show how a sinner believes, we often miss the mark; and by a mistake here, in the very con- ditionary article of our salvation, we subvert the very principles of the gospel. For instance, to make faith to consist in the articles which I have enumerated above, or to make them prerequisites to faith, is very bad divinity and a kind of a plausible way to throw away the cross, and to adhere still to the covenant of works under a disguise. 527 CHAPTER XV. The same subject continued. It is not uncommon to give as an evidence of an in- terest in Christ, that we do not allow ourselves to commit any known sin; that we do not wilfully commit any sin; that we do not live in any known sin; that we live wilful- ly in the neglect of no known duty; that we are always engaged in the vigorous exercise of religion; that we have no love to sin, or any inclination towards that which is evil; that we love God with a steady, uniform and una- bated ardour; that we enjoy constantly sweet communion with God; that we live entirely above the world, &.c. On the other hand it is said that one sin will prevent the union betwixt Christ and the soul; if we live in the wilful act of one sin we are unbelievers; if we wilfully omit one known duty, we have no religion; and a great variety of such characteristics are laid down as standing rules, or criterions by which we are to know whether we have religion or not. 1 have often wondered that men who are acquainted with their own hearts do not consider better what they say in a matter of such vast importance as this. There is no christian under the sun but what wilfully commits sin every day he lives. And there are no other sins com- mitted but wilful sins. I grant there are sins of ignorance; but there is no such thing as accidental sin. Both sin and holiness originate, or consist in the choice, or inclina- tions of the mind; those acts which are not wilful, are ac- cidental, and consequently neither virtuous nor vicious. I grant that christians may do things wrong ignorantly; in this case the action is voluntary although the choice was not to sin; perhaps if they had known it was wrong tliey would not have done so. If this is what is meant by 528 not sinning wilfully, I would ask does a christian sin no other way than ignorantly? The answer is plain; that he does every day he lives. What man could pretend that he loves God as the perfect law requires? or his neigh- bour as himself? Does the best christian this side heaven keep one single sabbath perfectly holy to the Lord? Does he not allow of some wrong thoughts, or words, or even actions? or are these sins too little to be noticed in the characteristics of a true christian? We cannot with pro- priety say that a christian has no inclination to sin; for the truth is he has, and he will have, while ever there is a remnant of corruption in him; and that will be till he dies. If you say the christian does not live habitually in any one, I know he wishes not to do it; and tries not to do it; but the matter is, does he find by experience that he does not do it? You say not wilfully. I ask does he do it acci- dentally? And what is the great difference betwixt com- mitting one sin continually or habitually, and committing one sin now and another then, and so, to add sin to sin? and which is the worst habit? Is the christian never cold in religion? Does he not sometimes put off his coat, and is too lazy to put it on, even to open to his beloved? Does his heart ever witness that he is sometimes too lazy or too busy to pray? and that he often prays with very cold de- sires? Does not the world often insnare him and draw his heart off from God and religion? Does not the chris- tian feel himself sometimes deserted of God and left to wish it Avas with him as in days past? And does he not sometimes feel his heart so dead and stupid that he is ready to conclude that he has no uneasiness about it? Now if a man was to tell me that he had no experience of these things, and I believed he told me the truth, I would, I hope, be honest enough to tell him that he knew neither God, nor himself, and was absolutely destitute of religion. 529 1 ask again, did David sin wilfully when he committed adultery with Unaii's wifcP Did lie wilfully send toi Lii- ah in order to conceal his erim( ? Was he wilfull} rhc cause of the murder of Uriah? Dil he wilfully ttli lies in two or three instances"? Did he wilfully number die people to the destruction of many in Israel? Yet uhcn he did all these things he had religion, and was a man nter God's own heart; not in those sinful things; but this was his character. Good old Abraham denied his wife. Where was his faith then"? Did he do it wilfuli} '? So did Isaac. Was it an}- sin for wise and good Solomon to have seven hundred wives and three hundred concubines? and was it wilful? He was led to idolatry. Was it wilful? Did Peter wilfully deny his Lord? Did Paul ^^ilfully quarrel with Barnabas about Mark? and which of them was in the right? I suppose he was right when he accused Peter widi dis^iniuk;tion and not walking uprightly and draw- ing off Barnabas also; yet they all had religion. Was it a wilful sin in Moses to go beyond his com- mission and smite the rock, when God commanded him to speak to it; instead of speaking to the rock he spoke proudly to the people. These things, with many other instances given us in the bible, were not recorded for us to take encouragement by them to commit sin. But when we consider all that I have advanced, and know them to be true, we certainly ought to take care how we hand out our infallible evidences of religion. I do verily believe that the grand object of preachers and writers in being so particular on these points is to guard christians from sin, and to detect hypocrites, and to defend the doctrines of free grace as not countenancing iniquity. But there is no necessity to tell lies in order to support the truth. Jesus Christ does not wish us to con- tradict his own word and the experience of cur own hearts and of all christians in all ages of the world in or- der to keep his people from sinning. 3 X 530 I have been at some loss to know how a minister could so coolly and deliberately and repeatedly and publicly say, that a christian does not wilfully commit one sin, when he himself, as a good man, acquainted with the imperfections of his own heart, must know that what he says is either a falsehood, or it demonstrates that he him- self has no religion, and never had; for if he is a real christian, he is and must be conscious that he never came up to the description. " Thou art inexcusable, O man, whosoever thou art that " judgest; for wherein thou judgest another thou con- " demnest thyself; for thou that judgest doest the same *' things. Thou therefore that teachest another, teachest " thou not thyself?" Once more, I cannot but take special notice of a won- derful circumstance. It is generally held as a sound cal- vinistic doctrine that he who wilfully lives in any known sin is not a true christian; and it is not only held as a truth, but it is generally preached in our pulpits, and held out as a distinguishing criterion by which to judge whe- ther we are in a state of grace or not. It is well known that numbers of our preachers in the southern states of America are slaveholders. I do not mean by this hint, to introduce an argument on the subject of slavery; there is no necessity to say one word proving the immorality of holding slaves. It is a point long ago given up by all. I suppose there is not a man in the United States, whose judgment is worth attending to, but would feel it a dis- honour to him, as a man of sense and as a citizen of America which has fought and bled for freedom, to be thought one who would vindicate the practice of slavery, either on principles of morality or sound policy. But I do candidly think it an oddity in divinity for a preacher of the gospel of the meek and lowly Jesus to go up into the pulpit and solemnly tell his people that if they live wilfully and habitually in the practice of any known sin 531 they arc not true christians, when at the same time he owns eight or ten Ahican skives, and ran sell and barter in human flesh, and knows at the same time that it is a general practice among- the people ol' his congregation. They do not pretend to den) that it is wrong; they frankly acknowledge it a moral evil and most abomi- nable sin too against all the laws of God and humanity: a sin of the nation and injurious to the huppiness, the peace and good policy of the land, and contrary to the mild dic- tates of the gospel which directs us to do as wt would be done by, according to the general spirit of the law and the prophets. But it is to be lamented, that although they are very w illing to acknow ledge the sin, yet they are not ashamed ol" it; the reason is, it is a sin practised by men of high rank; the affluent and the honourable and even the generality of the clergy are abettors of the crime, black as it is; and it is a profitable sin, and attended with elegance and fashionable politeness; all these things con- sidered, it is no great wonder that they are not ashamed; and the true reason is they have not yet got grace enough to make it reach the heart. For indeed it requires more grace than generally falls to the lot of slaveholders, to make even a preacher of the gospel, who ought to be ex- emplary in good works to make his light shine before men, genuinely sorry for a sin which is profitable, ele- gaiit and generally practised.* But many things are plead in favcur of this acknow- ledged sin: " I have them now. I wish there had never * I do think that if the clergy in America, had by some means which would not be injurious to the pence and good order of the na- tion, firmly determined never to possess any slaves, that they might not be examples in their sacred character, in that awful sin which hangs over our country; the whoU- continent of America would feel it to the quick. There arc enough of respectable characters among them whose example would influence; and at any rate they would have let tlie world see tlu.l they would not countenance a moral evil. Sin is a dreadful thing. It lays hold of individuals when it is indul • 532 " one come into America. It is my duty to take care of " them. If I had not my slaves another would, who, no '^ doubt would use them worse than I do. So that upon " the whole it is my duty to do as well by them is pos- " sible, &c." I make no doubt but you have some piil to ease a guilty conscience. A good man cannot live in a knoviai sin with an e ssy conscience; and he must have some way to lull it to sleep. Any sinner will do the same thing. The drunkard pleads his causes too: " I needed a " little refreshment; and I wanted to treat my friend. I " could not be thought a bad fellow. I kept my sen es. " and was able to do my business. Upon the whole I " don't think i did any harm." So ever} other habitual sinner has his reasons, and palliations, and excuses; and who makes the best excuse is to be tried at the day of judgment. But the slaveholder replies, and perha])s with some indignation too, " what will I do?" I answer, as to your slaves I cannot tell you what you either can do, or will do. Perhaps the sin has got such a firm hold of you, that you cannot extricate yourself from it easily. God, no doubt, will do something with you, if you can do nothing with your slaves. But my business at present on this subject is to tell you of one thing you can do, and ought to do; and I wor»der your own good sense and honesty has not di- rected } ou to do it long ago. Quit telling your congre- gation, that if they wilfully and habitually live in any known sin they have no religion. For if this doctrine is ged; it lays hold of states and nations, and entwines itself round the miserable culprit, and fixes its deadly fangs indissolubly fast in the most dangerous spot; and it becomes impossible for the unhappy cap- tive to disentangle himself from its embrace, until it drags him down to ruin. It is a sad sign when one sin begins to plead for another and when the evil of pai-ting from it makes it best to continue in it. But must the sacred desk become a prey? Lord send deliverance in due seasor 533 tnie, you will most assuredly go to hell. You are the very person w ho does wilfully, avowedly, habitually and confes- sedly !i\'e in the daily practice oi the worst sin that ever our country was guilty of; and you never preach that doc- trine I)ut you spit upon your own coat. I do not say that doctiine is true. I confess I have more charity than to conclude rashly that all slaveholders are void of religion, even although they do live daily in sin wilfully and allowedly; yet it must be granted that it is a shame for a christiun, and much more a preacher of the gospel, to live daily in sin, and to be an example to the people of a crime that is black indeed in all its circumstances and contrary to all the laws of humanity and religion. But although you are so weak and wicked as to \i\e in sin, yet } ou ought to preach the gospel right, and not say things that are either false, or inevitably prove that you yourself arc void of true religion. As it is not my purpose at all to treat the subject of sla\ery, i just wait to observe that as to the manner in which die Africans are used both as to religious educa tion, and as to food and clothing, and as to common eco- nomy and discipline, although, blessed be God, there arc some exceptions, yet in loo many instances they are awfully neglected; and instead of a religious education, or even civil humane usuage, we are presented with neg- lect and barbarity too shocking to be mentioned in a christian country; neither can we think of them without feeling our very nerves recoiling, and our hearts swelling with indignation. I hope those who are clothed with sacred orders do generally keep clear of those shock ing^ barbarities which are practised towards slaves; yet I fear even the}' are not altogether innocent; and I also fear that some, who arc comparatively called humane masters, think that they by their good usage to their slaves make a kind of atonement for the radical sin of slavery. 534 It would not be a difficult task to prove that it is the duty of every one who possesses slaves to get them (at least the young ones) baptized, to give thtm a reli- gious education, to cause them to attend family worship and the public worship of God, &c. And although the wicked and careless part of the world would laugh at these things, yet do not divines, who study the rules of the gospel, know that this is their duty if they have slaves under their authority? What then must we say when we hear a preacher in the pulpit telling his people with that awful solemnity which becomes his sacred character that if they live in a known sin, or neglect a known duty, they have no true religion; and perhaps at the same time he has two or three or perhaps ten or twenty slaves whom he has never dedicated to God in baptism; who have sel- dom or never been present at the time of family worship or been taught the Lord's prayer, and growing or having grown up ignorant of God of Christ of themselves and the way of salvation; and if we must add to all this, (it is still worse) that they are but half fed and clothed, and with all attended with the lash, as becomes a slave to oblige them to fulfil their tasks; such preachers ought to be careful lest their own sermons rise up in judgment against them at the great day; and there ought by all means to be a consistency betwixt their doctrine and their practice. I have been a little particular in introducing this very important circumstance here; not only to show the world my perfect abhorrence of the practice of holding slaves^ but also as it affords a striking instance of the very great impropriety of preachers running their characteristics of the true christian far beyond the experience and attain- ments of this imperfect state. When this is done, the consequences are bad in many things. It is not a trifle either for a teacher to preach false doctrine, or for his people to believe it. It never fails to make the gospel 535 and relig-ion appear a most difficult thing'. When a poor sinner, conscious of his siiortcomings, liears his preacher in whom he confides as a man of sense and experience in religion pronouncing ever>' one void of grace who commits one known sin or neglects one known duty, who does not feel a steady and uniform delight in God and holiness, or feels any inclination to sin, &c. his heart im- mediately sinks into despondency; conscious he comes far short of the mark, he concludes that he is a stran- ger to God and religion. He never dreams that his min- ister comes as far short as he does; and never could stand the test of his own doctrine. He immediately, turns his attention to those evidences, which indeed are very desira- ble things; and every christian possesses a degree of them. JHe tries to live without sin; he tries and tries, he wishes, and loves, and longs, but alasl he finds himself a sinner every day; and every sabbath he is made to believe he has no grace. Now this is a mere self-righteous plan and tends to keep the christian always in himself; and he loses all the comforts of the gospel by trying to be as re- ligious as his minister says he must be before he can be religious; and sinners seeing the religious always droop- ing and melancholy get out of humour and are unwilling to try to get religion at all. And indeed the christian loses his beautiful, cheerful and lively countenance, and appears under the garb of distress, anxiety, and trouble. But that my reader may have a statement of what I think to be the true scriptural evidences of an interest in Christ, I will give mv senti- ments on this important subject in the three following chapters. 536 CHAPTER XVI. How and rohen a person may be certain of an interest in Christ, Have I an interest in Christ? Have I true religion? Am I sure of salvation on good scriptural grounds? These are questions which the true believer often asks and seriously endeavours to answer. It is my intention to lay before my reader a view of the genuine marks of a true christian. Evidences of religion are external and inter- nal: the external evidences consist in the religious or holy life of the christian, and are particularly the evi- dences we give to others. Internal evidences consist in the views, feelings, taste, and temper of the heart, and are the evidences which should always go foremost in our inquiries as to ourselves. 1. External evidences are simply good works, consist- ing in words and actions or the general conduct of the christian. We cannot judge of others' hearts any farther than we can judge by outward conduct. If you wish to show me your faith, you must do it by your works. It is by your fruit you will be known. If your life and con- versation are regular, if you live soberly, righteously and godly, it is charitable to judge well of you; especially if vou show a holy temper of heart in the way in which you perform your good works. A holy heart always disposes a person to holiness of life; and it is the sole prerogative of a person himself and not his neighbour to judge from what principle he performs his actions; so that the man himself ought to have a respect to his outward conduct as well as his neighbour. But our brethren have nothing to judge by but our outward conduct. 537 But here we must take care not to look for perfection. It wouM be unreasonable to expect pcilVction in this life; and u'c can have no authority from the bible to pronounce sentence against a man because we find he is not per- fectly holy in his life. The scripture says if a just man falls seven times lie shall rise again; and if thy brother trespass seven times in a day and repent thou shalt for- give him; yea even to seventy times seven. Da\'id said this is mine infirmity; and iniquity prevailed against him. U|>on the whole the experience of all christians is a tes- timony of the truth of the scripture doctrine of imper- fection in this life. So that while on the one hand we should not in the least degree encourage a loose inatten- tion to the perfect rules of religion; ) et we ought to be cautious in pronouncing our anathemas if we find our brother has been overtaken in a fault. 2. Internal evidences are the acts of the will; they may be called by different names such as choice, disposition, affections, desires or love, hatred, delight, &:c. And the special object of those exercises is what ascertains the characteristic. The mternal evidences of an interest in Christ may be included under two heads, faith and holiness; and by adding to this a correspondent life, we havf indeed the scriptural testimony of a gracious state. Here again it is necessary to observe that we are no more to expect perfection in our hearts than in our Jives. Grace does not consist in having nothing wrong, but in having something right If a man has much corruption, if he has some genuine holiness, he is interested in Christ, and is in a gracious state. If he is full of unbelieving fears and doubts, yet if he has the least grain of faith he is united to Christ, and is interested in all the blessings of the covenant of grace. We should never determine our evidences by quantity. If they are only of the right kind, the least discernible degree is as substantial and certain as ten times the quantity. Neither ought we to r> Y " 538 detenriine our evidences of grace by number; for he who has teii cii cumstances evidently showing the various ex- ercises of grace, is not any surer of salvation; that is, his salvation is not a whit surer than his who ha& but one. It is not like a legal trial where judgment goes according to preponderance of evidence, sometimes by number and sometimes by degree; for one single principle in the heart truly gracious will overthrow ten thousand evidences for sin. If a man really hates sin as dishonouring to God, his heart may be full of opposing principles, yet even if his heart was very bad naturally and far from perfection, }'et he has grace or he never would hate sin. Thus Paul, be- cause he had a delight in the law of God, although he had a body of death, and found not how to perform even when he had a will, yet he did not scruple his gracious state. There is much mischief done here both by preachers and people; e. g. when a preacher is enumerating a num- ber of evidences, as is very proper, a poor distressed soul while one evidence is handed out feels comfortable, be- cause he is conscious he possesses it; perhaps the next overthrows him, because he cannot see it so clear as he did the other; and perhaps when the sermon is done he finds himself possessing about the half of them; but, alas! because he cannot grasp the whole he concludes he has no grace; and perhaps at the same time another person could apply what he could not, and could not take those he could; and he is in the very same case because he could not take the whole. And perhaps the preacher gives an unhappy turn, either by pronouncing judgment at the close of every evidence, carrying the idea that every man is graceless who has not this, which is often imprudent; instead of saying every man has grace who has felt as he has described, which is almost always the most prudent manner of expression. Or, perhaps, as I have heard often, the whole is taken together at the close of the descrip- tion; and every one is pronounced graceless who does no* 539 possess the whole; and ])erliaps the description has been so high tliat even an anii-cl could hardly reach to it. This is always imprudent, and does much harm; and all the good it doe« is to make a christian hang his head and conclude he has no religion. Kvery true christian feels often afraid of hypocrisy; and preachers generally urge as to this. Although this is very proper and produces good eftects, when conducted with prudence; yet when it is misplaced it is productive of effects verv hurtful to christians and the cause of reli- gion. A preacher ought to warn his people against hypo- crisy; and people ought to take the warning. But I do not like a minister to preach as if he thought all professing christians were hypocrites, except himself and two or three more who are very eminent for piety; or to paini the character so artfully, that it would be impossible tc escape being a hypocrite, unless in case of perfeclion. Such over ticklish discourses always make christians mere slaves to religion; and christians who are overly afraid not only of hypocrisy, but also lest they themselves are hypocrites, are always, bowed down with sore appre- hensions of danger, even where there is none, and as Dr. Young says, make a thousand deaths by fearing one. There is no necessity for a person to be always ready to give up the ghost for fear he is not honest. An honest heart will always speak for itself; and it is not so very dif- ficult to tell a mere dissembler from an honest child of God. Imperfection in heart does not make a man a hy- pocrite; weakness in faith does not, neither does selfish motives, or consulting for one's best interest; and to act accordingly, a good christian may have all this; but to be a hypocrite is to pretend to be what we are not. We should be afraid of hypocrisy, it is true, but we need not be afraid Ave are such; the first is our dut} , the second is mostly our sin. 540 Again: another error productive of much harm, is to overlook our faith in our inquiry into the state of our souls. When a person is conscious that he is a believer, and has a suitable exercise of faith on Christ, he can dis- cover the corresponding or consequential evidences of grace with some ease and propriet\\ But when he is scrupulous of this he can never be satisfied in any thing else. If a man is not conscious of his having given up his heart to Christ on the proposals of the gospel, so that he has his trust fixed on him in the promises of the gospel, all the regularity of his life or the holiness of his heart will not ascertain his interest in the Redeemer to his comfort. I confess that a holy heart is a sure mark of grace, and does really prove that a man has faith and is interested in Christ; because holiness is always the effect of an interest in Christ. But God has ordained or fixed the gospel plan, so that no man can be comfortable without he puts his trust in him; and it is impossible to trust in Christ unless we are conscious that we have submitted to the gospel. It is by believing we rejoice with joy unspeakable and full of glor} ; and in believing v/e have joy, and our fears and anxieties are removed when we know whom we have be- lieved, and are persuaded that he is able to keep what we have committed to him against that day. When we ex- amine ourselves we should make faith itself the primary inquiry; we should examine ourselves whether we be in the fliith. But when we neglect this, we begin and end our ex- aminations in darkness, and are never able to draw any conclusion with any solid comfort. Examination into our state of holiness, repentance, love to God, hatred to sin, &c. are called the reflex acts of fliith. I do not contend whether the phrase is proper or not; but we will make a miserable hand of reflecting unless we have some faith to go upon. It is indeed poorly worth while to build fabrics in the air; we may talk of determining our states by the 541 graces of holiness in our hearts; and it is not at all difli- cult to do the wind work; but let us try it in praetiee, and we will find on the experiment that we must put our trust in Christ, as poor wretched sinners, before we can be sure of our interest in the gospel plan; for this sim])le reason, because faith and not holiness is the only condition of our personal interest in the blessings of it; and we must ascer- tain the one before we can ascertain the other. But when we never consider that faith is as clear an evidence of our interest in the gospel as holiness can possibly be and so neglect it, and bend our force in our inquiries toward holiness, we neither look to Christ nor trust to the pro- mises of the gospel; and we always labour in vain and are sure to feel the unhappy effects of it. I am well aware that it is urged that we ought to ascer- tain our faith by the effects it produces in our hearts and lives, before we conclude that we are believers; and I confess, at first sight, this theory looks well and promises fair. This is the old established system, which has been the means of holding many a precious soul in darkness and distress. And I have only one objection to it; and that is, (to use an old proverb) it always puts the cart before the horse. I am well satisfied it will tally with no man's experience who ever arrived to a comfortable as- surance of his salvation; and whenever a comforTablc christian get» into doubts of his interest in Christ, this is the very cause of it; and he will, as sure as he exists, con- tinue comfortless until he begins with his faith, and comes on the simple call of the gospel, independent of all his marks and evidences of grace, and casts himself as a lost sinner at the foot of divine mercy, with a hearty surrender of all into the hands of a crucified Saviour; then, yes then, and not till then, the sun will break forth as from behind a cloud; and he will be ready to acknow- ledge the work of the Spirit of his dear Redeemer in every good thing he feels in him or about him. 542 Faith is not a mere problematical thing which can only be ascertained by mathematical demonstration. It is po- sitively felt in the heart, and is ascertained by sensible experiments. It has its evidences, I grant, in its effects; but you cannot with all your logic satisfy a christian that he has it, unless he is conscious that he feels his very soul believing in Christ. He may acknowledge that he does love God, and longs to be like him; and that he hates sin and longs to be delivered from it, as most detestable; and that he loathes his own heart, and is ready to be reveng- ed on every lust, if he could only get at them, &:c. and it would be very easy for you to demonstrate on those principles the certainty of his gracious state; but he is not going to take your demonstration; he feels too much sin with all his goodness; he considers himself a mere sink of iniquity; and he will not take your saij so for proof, nor yet your logical arguments as decisive. Now, what is the reason? Is the man a fool? No: he could argue just as well with you, as you can with him, on the very same subject, and prove you to be a christian as well as you him. But the whole mystery is, the poor man has lost his confidence in Christ; only persuade, by some well timed offer of free and full salvation, the poor wretch to come just as he is to Christ, and by a fsithful promise bring him to put his whole dependence in him for salvation, and ihe bu:iness is all settled; and you have a comfortable christian who can now both see and feel his evidences of grace. But to pretend or attempt to persuade him that he has faith, before he feels it, is vain to all in- tents and purposes. He who is in engaged in search of evi- dences in his heart, to evince his interest in the gospel, and at the same time has no suitable view of Christ in the offers and promises, is in quest of a Saviour, and he feels a disposition to make a little saviour of every grace he finds in his heart; and it is in vain to \varn him of it and forbid him to do it; he thinks there is no danger; for 543 he finds so much corruption mixt witli liis grace, that he rather quarrels with, and runs them dow n than trusts to them; and he does not suspect the cunning of his own heart while he frets because his own goodness is not wor- thy of his confidence. Hut if he was conscious of his be- Heving in Chrfst and putting his trust in him, he would have the radical evidence of his interest in Christ) in the very act of his soul, leading to Christ, faithful in all his promises as his only Saviour; he would have the perfect righteousness, and the truth, and unchangeable faithful- ness of Christ in his word, as the grounds of his confi- dence. His fears being allayed, and he getting footing on the gospel plan, is able to bear with imperfection and can see grace mixed with corruption, and acknowledge with gratitude as the precious work of the Spirit what before he considered as only the effect of mere nature, education, or slavish fear, and not worth a thought. But perhaps it may be objected that this would en- courage presumption, and induce hypocrites to indulge a false and presumptuous hope, and would tend to encourage laxness and mere formality in religion. It might be, and no doubt is sometimes the case. Sinners do often abuse the best things in the world. But if they do, it is no ob jection to the plan. I am not disposed to lay aside a good thing because some are disposed to us^^ it \\ rong; and especially to adopt in its room ^hat would have i- worse tendency\ I have in substance answered such ob- jections before. I shall only observe here, that for a sinner to come to Christ on the free offer of the gospel just as he is, is not presumption; and after he is conscious of the consent of his heart to Christ to trust his eternal all unto his care and rest with full confidence in his promises, is not presumption; and inasmuch as Christ will be faith- ful to him according to his word he will have the onh chance that he possibly can have, to be really engaged in ;md possessed of true and vital religion. So that instead 544 of presumption, hypocrisy, a false hope and- laxness in religion, it is the only antidote and infallible cure of the whole. The only way to cure hypocrisy, a false hope, Sec. is to bring the man straight to the cross; and then let him say with Job, " though he slay me yet I will trust in him." Presumption lies on the other hand. Will a sinner pre- sume to refuse to come when God calls him? Will he re- fuse to trust to his word? Will he dare to follow his own plans, and adopt his self-righteous schemes of accom- plishments, preparations, looking to and resting upon his sorrows, repentance, vows and sincere endeavour to be holy, instead of Christ? Is he a connoisseur to prescribe to God iiow and in what manner he is to come and ac- cept salvation? No: bring this presumptuous hypocrite to the cross, and let him be cured. Another error in our inquiries into our religious state is, that while we are very solicitous and anxious in our inquiries about our love to holiness, hatred to sin, repen- tance and obedience to the moral law, and all the various exercises of holiness in our hearts and lives; and while we are very scrupulous about our views and motives, ends and designs, we hardly ever think it worth while to think of the gospel, or of any of our duties which it enjoins upon us to perform, or any of the sins we are guilty of in neglecting them. We are always poring upon the law and perplexing ourselves about our duty and our shortcom- ings in the duties we owe to God, our neighbour and ourselves. We are very sensible of our need of pardon; but when we inquire whether we are pardoned or not, or whether we have any hope to receive it, we overlook the atonement of the cross, and our interest in it by faith, and dwell with great promptitude and anxiety upon the genuine nature of our repentance and our godly sorrow for sin, and what progress we have made in compl;. ing with our vows and resolutions. This is an error whicli 545 does much harm. It dishonours God, and keeps the poor soul always in darkness. Not all the good sense and correct doctrinal notions of the gospel which we have will keep us from it. The pride and natural opposition of our hearts to the gospel arc an over match for all the sense we have. A serious, conscien- tious man is very ready to ask hiiuself of his taste for holi- ness, and to inquire into all his duties of morality. But, although he very well knows that his morality cannot save him, and that if he docs not believe on the Son of God, the wrath of God abideth on him, yet he forgets to ask himself, whether he has complied with that all-important condition of his salvation, even to believe on Christ. Also he can enumerate his crimes and confess them, and be sorry for them, and try to turn from them; but he is sure to forget the very worst sin he commits; which if he would turn from, all his other sin-, would be eternally buried in the atonement of Christ, but if persisted in will eventually terminate in the sin against the Holy Ghost. This is the only sin which must be overlooked! And what is it you say? Even the little sin of unbelief. Indeed I would be far from saying any thing design- edly that would be in the least disrespectful to holiness; or to hinder a serious inquiry after a conformity to the moral image of God. But we ought to take the right way to do things; " est modus in rebus. ^^ We are not to place the moral law in the room of the gospel, or to throw away the gospel to show our love to God and religion. We should always, after a sense of guilt and the utter impos- sibility of salvation by works, place the gospel before every thing else; because it is the wisdom and the power of God to salvation, to every one who believeth. I am persuaded, if serious inquirers would ask themselves the following questions, and let their minds dwell upon such subjects, they would find more real comfort in the gospel in a few months, weeks or days, and perhaps even in a itvf 546 minutes, than they would or possibly could in seventy years poring upon the moral law, withoUL lisem. 1. Am I a lost ruined sinner utterly unable to save my- self"? 2. Has the blessed Son of God made a complete atone- ment for sin? 3. Is divine justice fully satisfied in that atonement? 4. Have I any chance to be interested in it, wicked and wretched as I am? 5. What is that plan? 6. Does Christ himself offer, fully and freely, himself to me; unworthv me? 7. Does the gospel call me, invite me, and urge me to come to Christ? 8. Is the invitation really to me; one of the vilest, un- wortiuest? 9. And does he just require the consent of my abo- minable heart? 10. Dear Jesus is it true? and can I withhold my consent? 11. May I come just so; guilty, helpless, without the least recommendation? 12. Will he not reject me, and spurn me from his presence? 13. If I come, will he give me his righteousness, his Spirit and full salvation? 14 May 1 trust him? and will he be faithful to his word? 15. Did he ever deceive? Is he not true, and his promises faithful? 16. Will he not only pardon me, but also sanctify me and do all things for me? 17. Will it honour him for me to come to him, and trust all to his hands? 18. Does he not give me an unquestionable right to do all this by his own offer made to me in the gospel? and . can I be guilty of presumption in taking ,the liberty to 547 do what my Lord in his own condescension and good- ness has given me the liberty to do? To assist and direct you in your inquiries, I will annex texts of scripture to each of those questions, which you may rely upon as the true answer which Christ himself makes to them. 1. Rom. 3. 9. Both Jews and gentiles are all under sin. V. 10. There is none righteous, no not one. v. 19. Every mouth stopped and the whole world become guilty before God. v. 23. For all have sinned and come short, &c. 2. Rom. 5. 8. While we were yet sinners Christ died for us. V. 10. VVe were reconciled to God by the death of his Son, while we were yet sinners. 8. 3, 4. God sending his own Son, &c. 2 Cor. 5. 21. For he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. 3. Mat. 3. 17. Lo a voice from heaven, saying this is my beloved Son, in whom I am well pleased. Ps. 85. 10. Mercy and truth are met together; righteousness and peace have kissed each other. Is. 42. 21. The Lord is well pleased for his righteousness' sake; he will magnify the law, and make it honourable. John 19. 30. Jesus said, it is finished. 4. s. 1. 18. Come now let us reason together, saith the Lord; though your sins be as scarlet, they shall be white as snow, &c. Chap. 55. I. Ho, every one that thirsteth, come ye to the waters; and he that hath no money come; yea come buy wine and milk, without money, and without price. Rev. 22. 17. Come, come, come; and whosoever will, let him take of the waters of life freely. 1 Tim. 1. 15. Jesus Christ came into the world to save sinners, of whom I am chief. Mark 16. 9. Jesus appeared first to Mary Magdalene, out of whom he cast seven devils. Fzek. 16. 6. When I passed by thee, I saw thee polluted in thine own blood; I said unto 548 thee, when thou wast in thy blood, live. 33. 11. As 1 live, saith the Lord God, I have no pleasure in the death of the sinner, &c. 5. Mark 16. 16. He that believeth shall be saved. He that believeth not shall be damned. John 3. 16. God so loved the world that he gave his only begotten Son, that whosoever believeth in him, should not perish; but have everlasting life. Eph. 2. By grace are ye saved through faith. Acts 16. 31. Believe on the Lord Jesus Christ, and thou shalt be saved. Rom 10. 11. For the scripture saith, whosoever believeth on him shall not be ashamed. 6. See the texts under No. .. 7. See also No. 4. John 5. 40. ye will not come unto me that ye may have life. Luke 19, 41, 42. He beheld the city, and wept over it, saying, if thou hadst known even thou, &c. Matt. 23. 37. O Jerusalem, Jerusalem, &c. how often would I have gathered thy children toge- ther, as a hen gathereth her chickens under her wings, and ye would not. John 8. 24. If ye believe not that I am he, ye shall die in your sins. 8. Rev. 3. 20. Behold I stand at the door and knock; if any man hear my voice, and open the door, I will come in, &c. Luke 19. 5. And he said unto him, Zaccheus make haste and come down. Matt. 11. 6. Blessed is he whosoever shall not be offended in me. Is. 45. 22. Look unto me, and be ye saved all the ends of the earth. Prov. 8. 4. Unto you O men I call, and my voice is to the sons of men. v. 34. Blessed is the man that heareth me. John 7. 37. Jesus stood and cried, if any man thirst let him come. He that believeth &c. Mark 16. 9. Ye will not come Sec. Ps. 110. Thy people shall be willing, &c. Is. 1. 19. If ye be willing and obedient &c. If any man hear my voice, and open the door, (of his heart, which is the consent of the will.) I would have gathered you, but ye would not. Prov. 23. 26. My son give me 549 thine heart. Rom. 10. 6 — 11. For with the heart, man behcvcth unto righteousness. 10. John 6. 47. Verily, verily I say unto you, he that believeth on me, hath everlasting life. v. 45. Every man that hath heard and learned of the Father comctli unto mc. v. 67 — 69. Jesus said, will ye also go away"? Peter answered Lord, to whom shall we go? Thou hast the words of eternal life. 11. Matt. 8. 22. Jesus said follow mc, and let the dead bury their dead. Luke 9. 61, 62. Lord I will follow thee, but let me first bid farewel to them at home; Jesus said, no man having put his hand to the plough, and looking back is fit for the kingdom of God. Rev. 3. 17, 18. Thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold, white raiment, eyesalve, &;c. I came not to call the righ- teous but sinners to repentance. Matt. 15. 24. I was not sent but to the lost sheep of the house of Israel. Luke 14. 21. Bring in hither the poor and the maimed, the halt and the blind. 12. John 6. 37. Him that cometh to mc, I will in no wise cast out; whosoever will let him take of the water of life freely. If any man open the door I will come in and sup with him, and he with me. Prov. 8. 36. He that sinneth against me, wrongeth his own soul. All thcv that hate me love death. 13. 1 Cor. 1. 30. Who of God is made unto us wis- dom, righteousness, sanctification and redemption. He was made sin for us, that we might be made the righ- teousness of God in him. John 7. 38, 39. He that be- lieveth on me, out of his belly shall flow rivers of living water. He spake of the Spirit, that they who believe on him should receive. Rom. 8. 33, 39. Who shall lay any thing to the charge of God's elect? Sec. 1 Cor. 3. 22, 25. All are yours; and ye arc Christ's; and Christ is GodN 550 14. 1 Thes. 5. 23, 24. And the very God of peace sanctify you wholly, &c. Faithful is he that hath called you, and will do it. Phil. 1. 6. Being confident of this very thing, that he who hath begun a good work in you, will perform it until ihe day of Christ. John 14. 1. Let not your heart be troubled: ye believe in God, be- lieve also in me. Luke 12. 32. Fear not little flock; for it is your Father's good pleasure to give you the king- dom. 15. Tit. 12. God who cannot lie promised eternal life. Heb. 6. 18. That by two immutable things in which it was impossible for God to lie, we might have a strong consolation who have fled for refuge, to lay hold of the hope set before us. Num. 23. 19. God is not a man that he should lie, neither the son of man that he should re- pent. Hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? 2 Cor. 1. 20, All the promises in him are yea and amen. 16. Rom. 8. 28. We know that all things work toge- ther for good to them that love God. He is made wisdom, righteousness, sanctification. Heb. 13. 5. He hath said I will never leave thee, nor forsake thee. 1 Cor. 1. 8, 9. Who shall also confirm- you to the end, blameless in the day of the Lord. God is faithful by whom ye are called. 2 Thes. 3. 3. The Lord is faithful who shall stablish you, and keep you from evil. Heb. 7. 25. He is able to save to the uttermost, &.c. 17. Eph. 1. 12. That we should be to the praise of his glory, who first trusted in Christ. John 17. 10. All mine are thine, and thine are mine, and I am glorified in them. Rom. 4. 20. He staggered not at the promise through unbelief, but was strong in faith, giving glory to God. John 8. 49. Jesus said, I have not a devil; but I honour my Father, and ye do dishonour me. 18. Rev. 22. 17. The Spirit and the bride say come; and let him that heareth sav come; ^d Jet him that is 551 athirst come; and whosoever will, 8cc. Rom. 11. 29. The gifts and Ciilliiigs of God are without repentance. Him that Cometh unto me, I will in no wise cast out. Now, what does my reader think of Christ's answer to those questions? Could we ask an}' more?- Is it not enough to chase our little objections, and make us ashamed of our desponding cavillings at the gospel? Only let the gospel address our hearts in the simple words oi" Christ, and nothing can he either more beautiful, easy, plain, or encouraging; and we must conclude with the apostle, if we are straitened, we are straitened in our own bowels. I am confident that if a serious mind was to turn his earnest attention and study to those texts of scripture which I have quoted, and such passages, and view them and consider them seriously as answers to those questions to which I have annexed them, it would do a thousand times more good than to read fifty volumes turning the brains upside down with marks and signs and evidences and criterions and characteristics &c. &c. &c. of gracious affections, of sound believers; and tracing hypocrites, and hunting up formalists, counter- feiting graces, and hunting for legal testimony to prove you sometimes a christian, and sometimes half a one, and sometimes nothing like one; and always drawing the lines as curious and as intricate as the different colours in the rainbow; darkening counsel by words without know- ledge, and spoiling their good sense by too great a pro- portion of nonsense. And all our sermons constructed on such a plan, and formed on such models, are suited to draw the mind off" the simplicity of the doctrines of Christ and to make us imagine it almost impossible for a sinner to be saved. And as for the comforts of religion, although many have been perplexed and driven almost to despair by such finenesses in divinity, I know not who can sav the}' have been led to the cross of Christ, and made to sit under his banner. . 552 As for my part, I lte, authority, and office sufficient; and his proposals cont;uning <=very tlung necessary for his complete salvation; and all free y offered and offered to him, and assurance given of full salvation if he ^vill accept; and this the happy condition on which the offer is made, and the only condition he is at all able to comply widi. There are four things he must sec- m the gospel: He must see Christ an able Saviour; this he Luns from wh;U he is in his person as a mediatoi, m h.s offices, and in what he has done upon the cross, &c He must see his willingness to save; this he ^^" '" „ dying so freely, and in the free offers he makes to him He must see the fulness or sufficiency ol the salvation of- fered, and that it is really offered to him; and he must see the conditions on which it is offered. Such a sight of the gospel gives him a hope, and so operates as a strong motive to induce hun to accept the offered gnice; but if his views are but ghiumenng; he .s filled with strong anxiety; and hope and fear nsc and fa 1 alternately, and maintain anxious sensations m the mmd. 556 Urged by fear and a sense of danger on the one hand, in- vited by the gracious overtures on the other, uncertainty attending as to the issue, and his immortal soul at stake. But here I would observe that there is no necessity to discover all the moral excellence of Christ, nor yet to see the moral beauty of holiness as a part of the offered sal- vation; no more is necessary than what is sufficient to win the consent of the heart. I have shown already, in a for- mer part of my treatise, the absurdity of such discoveries antecedent to faith. A view of Christ's moral excelience would immediately sanctify the soul; so would a view of the excellence of holiness. The man in this case would be a subject of sanctification, holiness, repentance, love and of all the radical parts of salvation before he would be a believer; which is absurd and contrary to the doctrine of the bible, as I have already shown. I mention this here to let my reader know that if he examines for real marks of true grace when he is inquiring into the prerequisites of faith he will commit a grievous blunder which may perhaps keep him long in darkness; for he will not find them where he is looking for them, and he will be apt to conclude, that his faith is not of the right kind; and this will break his hold of the promises, and becloud his mind, and make him write tekel on every grace he has; for it is impossible to be satisfied in any one evidence of reliction, unless we are conscious of a gospel surrender to Christ. When we are disposed to look for holy exer- cises as component parts of faith, nay, even as qualifica- tions previously necessary to believing, we are sure to miss our object; for we must be brought from under the law, becoming dead to our first husband, and be married to another, even Jesus who is raised from the dead as our justification before we can bring forth fruit unto God. (Rom. 7. 1 — 6.) And it is only by faith in Christ that we are delivered from the condemning sentence, or curse of the law; and becoming dead to that, in which we were, 557 bound, in consequence of our interest in the atonement by faith, \vc are by grace enabled to live in newness of life. (v. 6.) Now he who looks for, and endeavours after, holy dispositions before he believes, and indeed must have them to make his faith of some acc^-unt, directly counteracts the gospel plan; and the apostle compares him to a married woman becoming an adulteress, by being married to another man before her husband is dead. (v. 3.) He is married to the law and is boimd by the law of the first husband, but wishes to break through the obligations h.e is under to make atonement for his sin, and adulte- rously wishes to derive divine influences from Christ be- fore he is married or united to him by the voluntary bond of faith. 'I'his is spiritual whoredom indeed. Christ is not the minister of sin. (Gal. 2. 17.) For if when we profess to be justified by Christ, we still hold our attachment to the law, by making a conformity to it a conditional article of the reality of our faith, we act inconsistently, and are certainly wrong; and (v. 18.) we make ourselves transgres- sors against the plan of the gospel which we profess to believe, and we sinfully (v. 17.) contradict our own pro- fessed system of salvation. And do we think that Christ is a mere servant («J*otxovoc) a drudge to our inconsisten- cies? Must he after answering all the demands of the law by a complete atonement, be still bound as a slave to the law so that he cannot rcckem a sinner unless he is holy in order to get an interest in him? God forbid. The truth of the matter is this: (v. 19.) In consequence of the law having a penal demand upon us, we had to make a com- plete atonement in Christ our surety, (v. 20.) We being crucified with him, and suffering, in our surety, the whole curse of the law (v. 19.) we are become dead to the law; it having no farther demands upon us b}' way of penalty; we are therefore by our surety completely delivered from the curse, and are entitled to the blessings of the covenant. In conhe(]uence of which v/e can now live unto God, become holv and love him and serve him in newness of life. This is 558 not mere theory; it is experienced in fact; for those who are personally interested in Christ, and crucified with him (v. 20.) do actually live; they are positively made holy, and do become spiritually alive. But it is not by way of preparation to obtain a personal interest in Christ; becom- ing holy in order to believe right; so that their faith might consist of love and delight in God, and holiness, a genuine hatred to sin, and in short a real restoration of a holy tem- per to the heart; which is unwarrantably thought neces- sary for a sinner to have before he can be personally in- terested in Christ by a true faith. No: but it is in conse- quence of Christ really living in them, by faith, and by the divine influences of his Spirit in consequence of this union. So that this spiritual life is begun and carried on by faith in, and the faithfulness of, the Son of God, w^ho is the author and finisher of salvation. On this plan (v. 21.) the gospel is not frustrated; and the grace of God, the free gift of his dear Son is not set aside (afigTw) misplaced. But still to have recourse to the broken law and to demand a genuine conformity to it, in order to be interested in Christ, is making the death of Christ which is the radical foundation of the whole bu- siness, a mere empty compliment (^ax^iav) and not out of any necessity to our salvation. " O foolish Galatians, (exclaims the venerable aposdc, •' chap. 3. 1.) who hath bewitched you that ye should " not obey the truth (or believe, or give up to the truth) *' before whose eyes Jesus Christ hath been evidently set " forth, crucified among you." I conclude by cautioning my reader not to look for any thing more, in his views of Christ in order to his believ- ing, than just so much, be that less or more, as will in- duce him to believe; and the only way to know whether our views of Christ, and the gospel, haA e been right, or great enough, we must determine by our recollecting, or by our positively feeling the consent, and surrender of 559 Qur hearts to Christ, and really believe on him. If we are conscious of the fact, we need not ask another question about our feelings and views which we have had before we believed. But if we are not conscious that we do ac- tually believe, we should immediately set about the bu- siness of believing; and in order to be enabled to do it, we should consider that we are in ourselves lost, helpless sinners; and that Christ in the gospel offers us full and free salvation; that if we believe, or consent to receive it, we shall be sa\cd, if not we shall be damned. I now come to speak of an infallible evidence of salva- tion; I do not say of religion, but of a saving grace, and consequently that we are in a gracious state: and this evi- dence is faith itself. Here it is well to notice, that although faith is the first, and the surest, and consequently the best evidence of an interest in Christ which a christian can possibly have; yet it is the evidence he is the most apt to overlook, and pay no respect unto, especially in a doubt- ful frame. But before I say any thing more on this most unhapjw neglect I must describe the nature of the evidence itself. Faith like all other graces has its first evidence in the exercises, or sensations of the mind in acting it. The man, when he believes, very sensibly feels his heart believing. He may not know that what he feels is faith through his ignorance of what faith is; yet he is no stranger to the cer- tain things he feels. If you tell him it is faith, he may not believe you; yet all this is no objection to the absolute certainty of his feeling it, and that he has the witness in himself. When a man believes, he not only gives credit to the doctiines of the bible which gives him a view of his guilty and ruined state by sin, and also of the free offers of the gospel as I have already explained; but the peculiar ar- ticle of believing is for the heart to be influenced by those truths he believes; so that he approves of, and complies 560 with the plan and terms which the gospel lays before him His understanding perceives the truth; and the truth affects his heart and influences the will. So that althousrh it is o proper enough to say that the whole soul is engaged yet the simple act of believing is an act of the will. The act of the will is always what we call choosing; we may call it by different nam.es, such as, consenting, being willing, coming to, accepting, giving up, complying, yielding. Sec. all which words are employed to mean the act of the will; the phrases looking to, and trusting in, or trusting to, al- ways imply choice; but they give us an idea of the exercise of faith rather than the first act of it. Thus when a plan is proposed in which we are interested, we agree, approve, adopt, coincide &c. When an offer is made to us, we say we accept, receive, consent, are willing, &c. and many other such expressions are in use, all signifying the sim- ple act of the will. When a promise is made to us, we look to the promiser, trust in him, rest on him; we lean on a promise; we consent to an offer. When we choose one thing, it is always supposed that we refuse another; but this does not suppose two different acts of the mind. The affections are the sensations of the mind under the influence or impression of the motives, introduced by the understanding, determining the will; so that they are nothing else than the heart in the exercise of volition under the influence of motives. But we do not call these impressions, affections, unless they are pretty strong and the will acts vigorously. I suppose these ideas, to those who are not accustomed to accurate study, seem intricate; but I think that even persons, of not the strongest capacity, by a little careful application may see pretty clearly what faith is; and may be much assisted both to know and explain the feelings of his heart in believing on Christ, by having a tolerable knowledge of the nature and capacities of- his own mind. A common farmer can understand very well how he acts. 561 if his neighbour offers him a good bargain; he can soon both feel, and tell him whether he is agreed or not. A man in distress is at no loss to determine how his will acts, if he has an offer of relief from a friend. A farmer's daughter addressed with handsome offers for marriage would not need much philosophy to know how her will was; she would easily know what influence motives had, and what to do and say to express her approbation. How easily does a man of the lowest capacity exercise confi- dence, when he has a promise to rest upon, made by, what he calls, a sponsable man. Would my reader be astonished, were I to tell him that there is not a whit of difference, in the nature of the case, betwixt all the cases 1 have instanced, and faith in the Lord Jesus Christ? and the one just as easily done as the other; only let the motives be equally seen, and just as easily and as certainly known? O! you, say, this is blasphemy! I think no wonder that thousands in the church think this to be monstrous divinity. They are disposed to believe that faith is one of the most difficult things under the sun. A man, it is said, must be born again; he must be possessed of ge- nuine holiness; he must have a divine view of the glory of God; he must be captivated with the moral excellence of Christ; he must be panting after holiness; he must hate sin on the account of its moral baseness and contra- rie ly to holiness, and as dishonouring to God; he must loiig to be delivered from it as a burden, and contrary to his pure desires. Moreover he ipust be influenced in a disinterested manner; he must not be selfish; the fear of hcii nuist not at the farthest much influence him, nor yet the h(jpe of happiness; but he must be all swallowed up in the glory of God, before he can pretend to come to Christ, or offer to hope to find acceptance with him. 1 must confess there is a grand difference here. But, blessed be God, I can find no such doctrine in the bible. 4 B. 562 Paul taught the jailer no such things. Indeed the apos- tle's doctrine called sinners to Christ just as they were in a state of nature, and promised them holiness after they came. Their way of salvation was as plain and as easy as any poor wretch could wish it. Their believers were comfortable and happy and pious; and they called them every how and every where; and it was just believe, look to Christ, no matter who they were, bloody Jews, and persecuting gentiles, idolators-, whoremongers, drunk- ards, sinners of every description; every blessing and grace was promised through faith in Christ; and they got it in Christ; and they trusted to Christ for it; and they thanked Christ when they got it. It was far easier for the jailer to believe, than for you to buy a tract of land; and his rights to heaven were as safe, as your rights for your land could be. It was nothing under the heavens but just one cry for mercy, and one offer of the gospel, and one act of the will to accept of it; and three breaths did it all. Paul could make fifty believers for our one; and have them all shouting glory to their Redeemer before we could get one poor soul half ready to come in sight of the cross. Ah! but you say, he was an inspired apostle. So he was; and he preached like it too; but the true reason is, he preached the gospel plainer than we do. If we would preach as simple doctrine as he did, and determine to know nothing save Jesus Christ and him crucified, we could make as many and as comfortable believers as he could. Where does the sinner get all this holiness? from the law .or from the gospel? Not from the law; for that holds him fast under the curse, until he flees to Christ; and peremptorily, on the footing of inflexible justice, forbids him to enjoy one saving blessing; and it is faith only can save him, and not the deeds of the law. This is Paul's doctrine to the Romans, and Galatians. Does he get it S'65 from the gospel? No: for the gospel requires faith or pro- nounces damnation by the express orclcis of Christ him- self: so St. Mark tells us. Docs he get it without cither law or gospel? No: the thought is absurd; and there is )ione other name given under heaven among men where- by we must be saved: so St. Peter tells us. How then does he get his holiness? Even by believing in Christ, coming as a sinner, a lost sinner, a guilty sin- ner, an unholy sinner; and after he believes, God accord- ing to the gospel plan, gives him the seal of holiness by his Spirit of promise, or as he had promised: so St. Paul tells the Ephesians. God calls, when sinners come or believe; he justifies; after he justifies he makes them glorious in his own image and fits them for immortal glory hereafter: so Paul tells the Romans. Again! After the sinner, some how, no matter how, or any how, gets his purity o\ heart, and all things in order how does he come to Christ? Does he come as a sinner? If he does he is certainly a hypocrite; for he is a saint. Does he profess to have nothing, when he has ac- tually got half the kingdom? or does he come as a holy person, as he really is, with the Spirit of God in him, and the image of God on him? And will Christ receive him? On what authority would he receive him, when he came not to call the righteous but sinners? But what would he come for? for all, or for a part? for a whole salvation or a partial salvation? He has got part already and the principal part; for the grand end of Christ's coming was to restore the image of God. This is done already, at least in part. Docs he come for fear of hell? He dare not do that; it would be too selfish; and it would adulte- rate all his holiness; and to come for heaven would be as bad. Alas! alas! is this that glorious gospel which Christ and the apostles preached, or any thing like it? I think it does not require much depth to sec that it is no more o64 like it, than the doctrine of those whom Paul wished to be cut off as troublesome to the Galatian church, was like his doctrine. But what is there in all the gospel plan to hinder a sin- ner to come to Christ, destitute of, and to obtain what- ever he is pleased to offer? What rule, or set of rules can be invented that could operate against a sinner in such a case? And if a sinner would take Christ at his word, and go instantly to him, on his call and overture without pos- sessing that which he offered, would he be cast out? Is there yea and nay with Christ? Are not his gifts and cal- lings without repentance? Then does not Christ offer pardon to a sinner? Is it inconsistent with the plan of the gospel for a guilty sinner to come to Christ for pardon? Does not Christ offer repentance? Is it wrong then for a sinner to come without evangelical repentance to him for that inestimable blessing? When Christ offers holi- ness, sanctification, a new heart, a heart of flesh, why may not a sinner come without holiness, without sancti- fication, with his old heart, with his stony heart to Christ to obtain from him those blessings he offers? When he offers to write his law upon the heart and in the mind, why may not a sinner come without the law written in bis heart or in his mind, that Christ might fulfil his word in enstamping his image upon it? Once more; when Christ says that he will declare his Father's name unto his people that the same love which the Father has for his Son may be begotten in them and he in them (John 17. 26.) why may not a sinner come to him to get the manifestations of the name, or glory, of God that they may be possessed with the genuine love of God and so bear the image of Christ in their holy temper of mind towards God for his glory and divine excellence. Now these are undoubtedly possible cases; and sup- pose such a case should ever be, that a sinner roused from his stupidity, alarmed with his awfully dange- 565 rous situation, and was to read those glorious proposals of Christ, and give up his heart to Christ on the bare encouragement of the gospel, and so come, just as he was, destitute of every thing that is good, destitute ol pardon, repentance, holiness, sanctification, a new heart a heart of flesh, without the law written on his heart or mind, not having those transforming views of the glory of God necessary to change a sinner into the love of God, what would be the consequence? Would this not be faith? Would it not be the faith of God's elect? Would the gospel stop him? Could the law hold him back? Would Christ reject him? And when Christ would bestow every thing upon him which he had proposed, would it not completely save him? And in such a case, would not a sinner come to Christ, just such as the gospel calls, for gold, for white raiment, for eyesalve, and for every thing? Would not Christ save a sinner, exactly such as he came to save, and died for? Would he not be saved by faith? and would not Christ -get all the glory? And now in the last place, acknowledge the truth; is not this exactly the gospel plan, according to the doctrine of Christ and his apostles? At any rate, such doctrine I have always found to suit my case the best; and I have never had reason to rue that I have had the blessed privilege of coming to Christ just as I am, and to acknowledge that salvation is through Christ alone. 566 CHAPTER XVllI. Faith its orvn evidence. I HAVE said that faith is tlie act of the will. When a man consents or chooses that Christ according to his own offers in the gospel should save him, he then believes. When a man acquiesces in the plan of the gospel and surrenders himself to it, he believes. When a man is cor- dially willing to be justified by the atonement of Christ and sanctified by his Spirit, he JDelieves. When a man gives up the whole care and manage^nent of his salvation to Christ, he then believes. When a man covenants with Christ and gives his heart to him, he then believes. In short, when a man looks to Christ for his whole salvation, he is a believer. His consent, choice, acquiescence, surrender, willing- ness, giving up, covenanting, giving his heart and looking to Christ, or any one of them, is his faith. And when he feels his heart doing any of them, he feels himself be- lieving. And when he is conscious of those feelings, he is conscious of his faith, and has the first and the most impor- tant evidence of his interest in Christ that is possible for liim to have; which if he lacks, that is, if he is destitute of the thing, it is impossible for him to have one other evidence of his gracious state; and if he will not look at this, he cannot and he shall not see any other. This is the evidence that christians overlook and al- most totally neglect inquiring for; and the consequence is, they are always uncertain, and have to live on a mere perhaps, even as to the eternal salvation of their souls. Every christian has it if he would only feel for it, (for it is to be found by feeling) and attend to what it says. It seems the least of all evidences; for foith itself is like a grain of mustard seed. But you must remember that the 567 holy bible is the judge, and gives its judguieiit ol" saiva- tion, on tliis very identical litile evidence: " He that " bclieveth shall be saved;" and of damnation on the want of it: " but he thnt believeth not shall be damned." Doubting christians may esteem this evidence little, and not worth notice; but the bible views it as the turning point; and we will find at the day of judgment, either to our joy or eternal confusion, that this very evidence will determine the final sentence of the Judge of all the earth. Doubting persons may count it little, and disesteem and disrelish it, to rest their salvation on such a trifle, because it is all our part; and our pride hates to stoop to a low con- dition, and wishes to aspire to some of the noble exploits which the exalted Saviour has to do. Our pride can induce us even to attempt the awful work of atonement, as well as the sovereign business of sanctification, and try to plead our tears, and the pains and sorrows of repentance as satisfactory accommodations to inflexible justice; and our vows and resolutions, and reformations in heart and life, as favourable symptoms of our progress in religion, and right to and preparation for heaven; rather than yield to the humbling evidence of a cordial submission to Christ on the only condition of the gospel. Holiness being a direct testimony of moral excellence in ourselves, and only a presumption that we are interested in Christ, we are fonder of it than the evidence of faith. On the othei; hand, faith being a direct evidence of our surrender to Christ, and of our entire dependence on him for all things and only a presumptive evidence of our sanctification, its validity depending entirely on the engagements and pro- mises of Christ, and being nothing abstractedly in itself, our pride rejects it and clings to the other, which is some- thing in hand and makes us look more clever and indc pendent. We hate to be told of these things; but this has a pow- erful cflbct on us in our examinations. By refusing to 568 attend to the direct evidence of faith, our minds are led off from the radical spring of all true religion; to wit, an interest in Christ by faith. And we suffer sorely for our pride and folly; for we have so much sin in us that we cannot find an instance, or an exercise of holiness, but we find also such a degree of imperfection attending it, that it looks suspicious immediately; and here we need the atonement of Christ; but to bring in this would re- quire faith; and we know not whether we have any or not, because we will not attend to nor give credit to its own evidence. Thus the main article is uncertain for want of testi- mony; and all the rest is imperfect; and we have nothing but if to go upon. Our ground of comfort will conse- quently run thus: if\ do love God for his glory, if I do love holiness, tf\ am sincere, ifldo hate sin as I ought to do, if\ do repent with the right sort of repentance, if my desires are from right principles. But my friend do you depend on your sincerity and not upon Christ? Do you not know that you ought to depend upon Christ? Yes, you say, if I had an interest in him. Now there is but cold comfort in all this; and give the devil a small allowance, let him change do into did, and are into were, and he could say every syllable of it. But attend to the direct evidence of faith; and instead of saying if\ had an interest in Christ, say, as becomes a believer, " Lord I believe;" throwing away your doubtful expressions. Any person can easily see, that by taking away the last 2/*we remove all the others; but let it stand, the others must and will stand of necessity. If you do not attend to the direct evidence of faith, you never can as- certain your interest in Christ; and consequently you never can be sure of your salvation, until you open your eyes in that happy place where faith is not necessary. But you may depend on it, you will have an uncomfortable journey; and when you come to your journey's end Christ 569 might vveli say to you as he did to Thomas, " Because *' thou sccst thou bclicvcst (or art sure); blessed are they " who see not, and yet believe," (have a confidence in my word). But you say how will I ascertain my interest in Christ? I ansM'cr, in the first place, go directly to Christ on his own offer of salvation, by consenting to the gospel plan; and v\hile you are making choice of Christ ai.d consent- ing to his pjoposals or afterwards, note tlie actions of your own mind, the choice of your will, the surrender of your heart; then believe this to be faith; the a ery condition on which the gospel offers 3'ou salvation. And lastly, believe that the word that says, "thou shalt be saved;" is the word of Christ, true and faithful; and put your whole trust in Christ as your covenanted Lord and Redeemer, and you will soon, and as soon as he, be as happy as the jailer. This will soon take away that if and all the rest of your ifs and reduce all to certainty. We can certidnly know assuredly how we feel, whether we consent to a proposal, whether we are willing, whether we approve, whether we give up our hearts. We can cer- tainly know that this is the meaning of those scriptujes which offer us salvation if we come, if we look, if we open the door, if we hear Christ's voice or word, if wc comply, &c. which lays the terms before us on which Christ will undertake for us. We can certainly believe diat he is able, willing, true and faithful. So that it is cer- tainly true, that he thatbelieveth hath the witness in him- self. Now if you know those things, happy are you ii you do them. But if you neglect the direct act of faith, and the positive evidence which it gives, to the very act of closing in with Christ, in vain you search for another; for nothing will prove a contract but what is a w itness to the agreement. But rest the strength of } our evidence here, and establish your interest in Christ, bv voiir own 4C ■ ■ • 570 act and deed and all subsequent evidences \vill come in oi course, and can be credited when they come. Paul to the Heb. (chap. 11. 1.) gives us these very ideas: *' Now faith is the substance of things hoped for, " the evidence of things not seen." Here faith is repre- sented as the peculiar, substantial evidence of the things beyond oursight, and things we have in prospect. The apos- tle here is not describing saving faith in its act which unites to Christ, and as it is the condition of our personal interest in him, as is generally thought; but taking diis for granted, or supposing this, he is telling us the evident ground on which the believer exercises his faith in the promises; and he makes faith itself the radical evidence which be- gets confidence in the believer and enables him to trust in the promises of God. " Faith is the substance" &,c. (uTros-ao-K.) The word sub- stance means any existing thing real and not imaginary. To analyse the word, it literally means a post or pillar or any thing which stands itself, and supports what is put on it. The Greek word means a thing which stands of itself, and may be firmly deijended upon. Both the Greek and the Eng- lish word are well chosen to express firmness and solidi- ty, and consequently an excellent support of our hopes in our future prospects laying hold of the unchangeable promises of God. " The evidence &c." This second sen- tence explains the first. The word evidence explains the word substance, and makes it mean a firm, solid testimo- ny or proof that can be fully relied on. The Greek word iAif^o? means an infallible proof or an invincible argument, and explains the word \jrQ9'X;^T<9-on,) means to bring to order, and prevent confusion. Such unbound- ed glory, power and wisdom, must afford a grand founda- tion for the utmost confidence, to one who has the sub- stantial witness of faith, that he is interested in his favour. Abel resting on Christ's atonement offered a good sac- rifice. Enoch walked with God in the exercise of faith. Noah built the Ark confiding in God's word. Abraham left his native country, sojourned in Canaan, and offered his son Isaac, trusting to God. Sarah bore a son through the faithfulness of the promise to which she trusted. So Isaac, Jacob and Joseph did what they did in confidence in God. Moses's parents hid their son three months, trusting in God; they feared not the ccmmandment of Pharaoh. Moses also refused the honours of Pharaoh's court, waded through vast affliction for the sake of reli- gion, in confidence that he would not lose his reward; depending on God in the exercise of faith, he kept the passover; passed the Red Sea with his whole arm}' with- out danger. The Israelites trusted to their encompassing the walls of Jericho to take the city, because the Lord had spoken it. Rahab was preferred after she had ac- knowledged the God of Israel, and trusted to the oath sworn to her in the name of the Lord; and in the exercise of her faith was saved, by means of a scarlet thread hung out at her window (almost as little a thing as faith.) Here the apostle quits stating the instances particularly, and promiscuously runs over several others, and at length con- cludes the wonderful account by saying " all these hav " ing obtained a good report tlirough faith" or having be- 572 come good witnesses of the happy eftects of trusting in God, " received not tlie promises," but trusted to them. The two first verses of the next chapter contains an ex- hortation suitable to the evidences given " Wherefore &c. " let us run with patience (which is always the effect of *' confidence in God) the race that is set before us; look- " ing (or trusting in the same exercise of faith) to Jesus ** (who is not only) the author (but also) the finisher of " our faith;" and who has promised every blessing to believers. The whole scope of this passage goes to show the ex- ercise of faith in trusting to Christ, in consequence of our having good grounds of our interest in him, by the sub- stantial testimony of faith, enabling us to lay hold of the promises of a God of such boundless wisdom and power. How dangerous, and how far wrong therefore, must it be, to pay no attention to our faith, which only can substan- tially prove our interest in Christ, and enable us to exer- cise a suitable confidence in him? There is more lost by not attending to, or not placing confidence \n the testimony of our own hearts in the di- rect acts of faith, than the comforts of religion. The christian becomes a slave to his duties, and is sure to think more of what he is able to do, than what Christ has promised to do for him. It turns his religion into a ser- vile task, to curry favour with his Maker, and quell the clamours of his own conscience; and consequently it tends to destroy the true spirit of his religion, which ought to be generous and noble, and changes it into mere legality. •2. It renders it impossible for a christian to perform one of the most agreeable duties enjoined upon him by the word of God: " Rejoice again I say rejoice. Be of good " cheer I have overcome the world. Fear not little flock." How can a christian perform these duties, who knows not whether he actually believes in Christ? While ever he is in doubt of this, he must doubt of every thing else, and 573 cannot enjoy a comfortable assurance. A christian would cut an odd figure, who would rejoice and be of good cheer, when he knew not whether he was going to hea- ven or hell; and yet it is his duty to rejoice in the Lord always, and not to let his heart be troubled. Some think it a very great sign of religion to be always doubting, and fearful. Whether it is possible to make that a good sign, which is contrary to the directions of the bible and the spirit and tendency of the gospel or not, I know, that faith is, and always will be; because it is the very condition of the gospel. When a christian rejoices in believing, I know he must have religion; but when he doubts in unbelief, if he is a christian he has a poor way of showing it; and he is most certainly wrong as to his duty. 3. It hinders the christian to exercise a genuine grati- tude to his God and licdeemer. What would a doubting christian be thankful for? for pardon, sanctification, for the hope of heaven, or the love of God, or, indeed, any of the blessings of the salvation of his soul ? That grati- tude must be very faint, which is rendered for a favour which a man knows not whether he has received or not, or ever will. Tlie comfortable christian can feel the fa- vours he has received; and his heart can glow with grati tude and love. But he who doubts of his interest in Christ, while he professedly gives thanks, his heart scru- ples the blessing for which his lips render praise. 4. It makes a christian approach the throne of grace in prayer fearfully, and ask his Father for blessings, without that confidence in his goodness, love, and unchangeable faithfulness, which becomes a child of God. The com- fortable christian has a plea that is enough to inspire his very soul with boldness, when he comes to God in pray- er, " seeing he has a great high priest who has passed " into the heavens, Jesus the Son of God." The atone- ment and intercession of Christ emboldens his heart to ask for mercy and grace to help in time of need. But the 574 doubting christian is always uncertain. He asks, not in confidence, but hesitating. What a great difference there is betwixt a slave, at a slavish distance from his master, asking'a favour, and a son, confiding in his father's love and faithfulness, asking with confidence that he will re- ceive. It was a sprightly interrogatory of the poet: Does he want slaves to grace his thron e These are some of the unhappy consequences of not attending to the only condition of the gospel, and of not admitting the direct acts of faith to be an evidence of our interest in Christ. But, my reader inquires, have we no evidences but faith? I answer, yes, enough of them. But I have insist- ed the more largely on this, because it is overlooked; and because except we have this testimony, we can have no comfort from any other. It is very proper to call in cor- roborating testimony; and what I have said does not in the least object to it. But we must not neglect this, but see to it first, and carry it with us thiougli all the process of our examination. The moment we drop this, we drop all, and get in darkness; and we know not whither we go. If we were more conversant with the gospel, we would be more in the exercise of faith; and if we w^ere more in the exercise of faith we would be more dependent on Christ; and we would consequently be less legal in our religion, more comfortable in our views, and more holy in our hearts. 575 CHAPTER XIX. Evidences of true religion subsecjuent to faith. I COME now to speak of the evidences of true and vi- tal religion which arc the very tilings in which true reli- gion consists. Although faith is properly called a savnig grace, yet it is not in the first instance any part of religion, but only the conditionary article which interests us in the covenant of grace, and so places us in a state, and un- do, such circu stances, ihai we will infallibly obtain religion; so that it is impossible on the gospel plan for us either to obtain holiness without it, or not to obtain holi- ness with it. Thib Hiith being a gift of God of such an important nature, it is a saving grace in its con.RXion with the gospel, although it is not in itself religion or holiness. But the things of which we are now to speak are the very exercises of true holiness, and the consequence of an interest in Christ; which none have but believers, nor can possibly have, because of the curse of the law; and there fore they are good evidences of true religion, and corobo- rating evidences to faith. Every evidence of true religion is an exercise of holiness; so that it is proper to say that holiness, or sanctification is the summary evidence, how- ever it may be branched out into various exercises. I will observe again that we should not search for all evidences at once; and one that is genuine \rill, or ought to decide the question, if we can find no more. It is dan- gerous to hunt for too many at once; we should take them as they come. E^ idences of grace are generally discerned by their exercise, and we could hardl) ever expect to have "every grace in exercise at once, but one to day and an- other tomorrow, as wc are called to it by God's dealings 576 with us. And as the cliristian is called to exercise his differ- ent graces at different times, so he must expect not to find all at once, although he has the radix of every grace inhim, yet he will feel only one or two at a time according to his va- rious frames. When a preacher is giving marks of grace, he may very probably and very properly run over many; and this man witnesseth this one, and another that, and the third a third one, according to their different feelings; but it would be very extraordinary if any one man could feel them all. Perhaps in a comfortable state, a christian might grasp the whole by the help of his recollection; but doubt- ing persons do not love to trust their memory in such ca- ses; they do not like to trust any how; they want all in hand; and it always happens that because they cannot witness all, they will have none. Having premised these things I proceed. And 1. He who has repentance is a religious man, and has an interest in Christ. Here you need not perplex yourself about legal repentance; for it is easily distinguished from that which is the true mark of grace. Legal repentance is the fear of punishment and is a very good thing, as a motive to induce a sinner to come to Christ. But this is not what I am speaking of. Neither need you perplex yourself about your motives; it is not hard to know them. The will always feels its motives; and when you feel yourself choosing, delighting in, or loving, or hating any thing, you can also feel the reason why; and that is always your motive. Wc never either choose, love, or hate, for nothing. The grand reason why there is such immense difficul- ty about motives, is not because we do not feel them, for that is impossible; but because we will not give credit to our feelings when we have them. But what motive can possibly induce a man to hate sin who naturally loves it? Surely it must be a good one; and it is impossible to hate sin from a bad motive. It is Christ only can make you 577 Jiatc sin, by the grace of his Spirit through his word, revealing to you the excellence of holiness, and conse- quently the moral evil of sin; without this no man will ever hate sin; and when we feel ourselves hating sin, and long- ing to be delivered fiom it, what need we scruple our motives? Are we afraid Christ will give us bad motives, or that Satan will give us good ones? and the more espe- cially when we feel that we not only hate sin, but also as sensibly feel that we hate it by loathing its immorality, and contrariety to the will of God. Now, he who feels, or sees holiness to be excellent or right, and feels his heart choosing it, and delighting in it, also feels his heart hating sin; he feels that he himself has been a sinner, and that he is a sinner yet; and he hates it, and hates himself for it; he frequently feels himself loathing his heart, his frow ard, wicked temper and dis- position, and earnestly wishes and endeavours to be more holy; and sometimes he wickedh^ frets because he cannot keep his heart from sin. This man is the subject of evangelical repentance; for he has got this by his interest in Christ through the gos- pel; \\ho only can give it; who is exalted at his Father's right hand, to give repentance and forgiveness of sins. Consequently he has the iAifxo?, the invincible evidence of true religion. 2. Love to holiness is an evidence of true religion. This is the very same principle with that of repentance, and is indeed the fountain, or original principle of all holy exer- cises. When the will of a sinner is towards holiness, it is of course opposed to sin. His will always has, in this case, a necessary reflex act, as well as a direct act. Holi- ness is the object in the direct act, and sin the object of the reflex act. When a body moves towards the north, it moves from the south, by one and the same motion. It re- quires both to constitute true holiness; and it is impossi- ble for the one to be without the other; but the direct act 4D 578 of the will is love to holiness; and the reflex act is repent- ance. Philosophers call the one choosing, the other refus- ing; although they are but one and the same act of the will, yet the objects are directly opposite, and the mind feels itself differently affected towards them: the one it de- lights in and desires to possess, which is love to holi- ness; the other it hates and opposes, which is repentance. Nothina: but a discoverv of the moral excellence of ho- liness to the mind, can possibly induce the sinner to choose it, and love it. Education and philosophy can make us acknowledge it to be right and excellent; but only the word and Spirit of God can reveal to us the di- vine beauty and excellence of it, so as to charm our hearts, and lay hold of our will and affections. While we continue under the sentence of the broken covenant, we are shut up and hedged ound by the flaming justice of God, which turneth every way to keep the way of the tree of life; so that we are bound fast in the shackles of spiritual death until Jesus Christ who broke the bands of death, having made a complete atonement, set us at liberty, in consequence of our union to him by faith. So that Christ only can give us such motives as will induce us to love holiness, and thereby beget true religion in our hearts.* * How unphilosophical, and how awfully dangerous is the plan and the principles of infidels ! How is it possible for men of rational powers, with all the advantages of reason and education, to rest their eternal welfare on principles so illogical as their principles are? They can have nothing under heaven to rest upon, after all their pa- i*ade about natural religion and the power of reason and conscience, but barely two things: one is their own morality; and the other is the mere clemency of God. Does reason, or the book of nature, as they call it, say that a God of infinite perfection can suffer the 'least sin to go unpunished? If he did, could he be perfect? If we admit of the least degree of imperfection, what principle of reason will say that God can be infinitely perfect? Yet it is abundantly evident that God must be completely perfect; he therefore nmst be iriflexibly just; and the least sin must have its due reward. Their hopes which they build on the mercy of God, must be false and delusive; for reason contra-- 579 If therefore our hearts are delighted in hohness, and wc do reall}' love that which is morally good, we have true religion; and we do actually experience in onr hearts the hap])y eft'ects of an interest in Christ. There is no neces- sity to inquire after motives here; for none but good mo- tives could beg«--t the love of holiness in us; and none but God in Christ could give them to us; and if wc do in- dicts the idea of mercy, hut only on the principles of a complete atonement. Deists must consequently be perfectly holy, or reason says they must suffer for their sins. Are they perfectly holy? Does reason say they are? Do their life and conversation show that tliey are? Why then do they talk of happiness and the favour of God in consequence of morality? Reason will easily grant that perfect holi- ness will obtain God's favour. But when we arc sinners, what does reason say then? Cejtainly that we must suffer the penalty of the law; and that wc must make an atonement for our sins or that a surety must doit for us. IJut who is the surety who takes our place? Here reason is silent; and revelation only can tell us. But deists reject him, and cannot reasonably expect to be benefited by the atonement of Christ; and indeed they laugh at the idea. Consequently they must make atonement for theniselves. The book of reason, therefore, pro- nounces inevitable niin upon a deist. Revelation gives them an op- portunity of salvation, by offering them the perfect atonement of Christ; but their own favourite book, the hook of reason, shuts them up, as fast as fate, in an eternal dungeon of despair and torment, with- out the least gleam of hope. Reason as well as scripuire, asserts that sinners cannot inherit the kingdom of God; but the bible lays a plan by which a sinner can be sanctified, by the atonement of Christ, bringing him from under the curse of the law of God, and entitling him to the divine manifesta- tions of the gloiy and excellence of God and holiness, to influence them to the love of God. But how are deists to be sanctified, who live and die without an atonement, and consequently under tKe curse? The bible has actually sanctified thousands, and many even of the most vile and wicked, and has made even some deists themselves how to its divine power. But the book of nature *huS never sanctified one; neither is it possible tliat it ever can, because it proposes no atonement for sin. Deists therefore with all their wit and genius nmst remain unholy for ever. It is indeed a pity that wise men should be fools, and reject the only plan for the salvation of their own souls 580 quire, as such inquiries are natural and agreeable to a good man, the answer will always be found to be, because holi- ness is excellent and right. But here you must remember that we are very imper- fect in all these things. Serious minds are apt to imagine that they do not hate sin or love holiness, because they feel themselves too much inclined to do wrong, and too little inclined to that which is right. If we hated sin per- fectly or loved holiness perfectly, we would be perfect in religion. But to expect this, is wrong in this imperfect state. There is a wide difference betwixt loving holiness and hating sin, in some degree, and not at all. The ques- tion is not how much do we love or hate, but do we really do so? The question is not, do I love sin? no man can clear himself of that; but do I hate sin? The question is not, am I often too careless about holiness, too cold, and too much attached to other things? but do I love ho- liness? If we can answer the question in the affirmative, the bible makes allowances for imperfection. You would not conclude that Paul had no holiness because he ac- knovt^ledged that he was not perfect, nor had already attained when you find he was following afterj nor yet when he said that he was brought into captivity to the law of sin, when you find he had nevertheless delighted in the law of God after the inner man. It would be wrons: to conclude the spouse had no holiness, because she said she was black as the tents of Kedar, when she was comely as the curtains of Solomon; or when she kept the vineyards of formal professors, and neglected her own; when she loved Christ in her very soul, or when she was too sluggish to rise to open the door for her beloved, yet her fingers dropped with sweet smelling m3'rrh on the handles of the lock. Upon the whole, he who loves holiness also hates sin, and is suitably influenced by this divine .principle, and has an infallible evidence of true religion. He discovers 581 tlie grain of mustard seed removing mountains and grow- ing into a great tree bringing forth fruit unto C/od. He has an evidenee of his interest in Christ; and his faith is strengthened; and his eomfort is founded on the soHd testimony of the bible. He ought always to use those evidences to encourage him to put his trust in Christ, who has sealed him w ilh the holy Spirit of promise. CHAPTER XX. The evidences of holiness. Our next business is to inquire into the evidences of iioliness. This is the class of evidences in which it is our duty not only to attend to the disposition of our minds, but also the motives from which we act. 1. Love to God is an evidence of holiness. And here the holiness of God must be the motive which induces us to love him. Holiness is the glory of God; hence he is said to be " glorious in his holiness. " God often speaks of his holiness; and he commands us to " be holy for he is holy.'" I doubt not but there are many who feel a certain delight in the ways of God's dealing with them, and who therefore speak highly of him, and acquiesce in his dispensations, who may have no other motive than just because he is good to them, and causes every thing to Y>i'osper in their hand. I do not say it is wrong for a true christian to rejoice and acquiesce in the providence of God, and be very thankful for his O'oodness; but if this is all, we demon- strate no real love to God. Satan, although he was grossly mistaken, thought Job had no other motive for his great attachment to God than this. " Doth Job serve God for nought? Hast thou not *' made a hedge about him? Thou hast blessed the work of " his hands, and his substance is increased in the land. But 582 '' put forth now thine hand and touch all that he hath, and " he will curse thee to thy face." And ^vhen Job still maintained his integrity he was again tried as to his health with sore afflictions in his body; but still he maintained his delight in God, because he loved him not merely for his good providences towards him, but especially for his holiness. So Joseph loved God no less when he was a slave and in prison, than when he was the governor of Egypt. But although the sinner may feel an easy, quiet temper of heart, and a cheerful acquiescence in God as a benefactor, without any love to him for his holiness; yet when God turns his hand and makes him drink of the gall and the wormwood, he is like the wild bull taken in a net. (Is. 5 1. 20.) When they are scorched with affliction, they blaspheme the name of God and refuse to give him glory. (Rev. 16. 8. 11.) Saul was an instance of this: while he was in prosperity he sought to the Lord and his prophet Samuel; but when the affairs of his kingdom went contrary to him, he forsook the Lord and acted like a perfidious madman, and sought to the witch of Endor. Others again are more religious in times of affliction, than they are in times of prosperity. When the hand of God is against them they repent and turn to God with professions of love and obedience, like Israel frequently did; (Psa. 106.) but when they are in prosperity they forsake the God of their mercies. So Jeshuron waxed fat and kicked, forsook God, and lightly esteemed the rock of his salvation. (Deut. 32. 15.) But he who loves God for his holiness, although he has often to struggle with temptations and the corruptions of a weak imperfect heart, yet he loves God; ^and less or more discovers his holiness in all his ways and in all his works; and it pro- portionally attracts his heart towards him, like David, as his exceeding joy. He who loves God, loves him because he isjovely. Holi- ness is the loveliness of God; for holiness makes him 583 Ibvely. Holiness is lovely and excellent in itself; God is excellent in his holiness. \Vc do not love God as a being possessingexistence; forthat wouldonly be a matter of mere speculation. An angel, a man, a tract of land, or a devil, has an existence as well as God, although dependent on him. We hate a devil, although he exists, because he is imholy. We are pleased with a tract of land, not because it is land, but because it is good land. We love or hate a man because he is either a holy or an unholy man. We love an angel because he is holy; and \vc love God above all things because he is possessed of infinite holiness. A wicked man hates God above all things, for the very same reason, viz. because he is possessed of holiness; he himself hating holiness and loving sin. He who loves God earnestly desires to wear his image, to be conformed to his likeness, and to walk worthy of him, and to do those things which are \\ell pleasing in his sight; and is sorry for and sensible of his shortcoming. Hence it is that love to God is said to be holiness. This definition of holiness is very good, although it is not logical. God is so perfectly holy, that it is proper to hold him up as the only com- plete, perfect standard of holiness. And to love him is worthy to be figuratively called holiness, although it is only an evidence of it; because it is for his holiness' sake that we do love him. Love to holiness, or the inclination of our hearts to that which is right, is our holiness; and our love to God is the evidence of it; because God is holy and is the proper object of truly holy afteetions. 2. To love the bible, the law, the gospel, the ordinan- ces and the people of God are all evidences of holiness. The bible is a holy book; because its rules, laws, plans, proposals and promises are all right. To delight in the bible for this reason, is an evidence of a holy disposition in our hearts. The moral law, whether summarily com- l)rehended in the decalogue, or interspersed among the sacred pages, enjoins that which is right, and forbids that 584 which is wrong. To delight in the law of God is there- fore an evidence of holiness. The whole plan of the gospel is founded on justice in the exhibitions of mercy; and the design of it is to bring sinners back to holiness. To love the plan of the gospel from this view of it, is a sign of holiness. To love, or acquiesce in the gospel plan, as it proposes salvation to a man's own soul, is faith; but to love it as it both enjoins and insures holi- ness to a sinner, through a delight in holiness, is a sign of holiness. The ordinances of the gospel tend to further us in holiness, and are means of enjoying holy commu- nion with God. To delight in these ordinances is there- fore an evidence of holiness. God's people are in their degree holy, and show it in their life and conversation. To love them therefore for this, is an infallible evidence of holiness. Were I to ask the reason why a child of God is not assured of his salvation when he daily feels this last evidence in his very heart every day he lives, the answer must be, because he cannot be satisfied without he knows he is a believer; which is the only condition of salvation; and this he cannot be satisfied in, unless he is conscious in his heart, that he does actually believe. This is the most conclusive, experimental testimony of the truth of this doctrine, of any in all the round of christian expe- rience. I lived twelve years under general doubts and fears; and from the first, or as near the first as I took notice, I never was a day in which I had a doubt of a cordial love to God's people. Since I have been a preacher of the gospel, I have had every chance of acquaintance with serious people, in all the different states of their exercises; having been blessed with success in the gospel through the greater part of my ministry hitherto; and I never remember that I have found an individual but would acknowledge immediately that he. loved God's people. And there is no hesitation as to the truth of what 585 Qur Saviour says on this subject: " By this shall all men *' know thut yc are my discij)lcs, if \ c have love one to ** another." And also the apostle John says, "we know "that we have passed from death unto life, i>ccausc wc " love the brethren; and he that loveth his brother abideth *' in the light. If we love one another, God dwelleth in " us, and his love is perfected in us." Nowhere is scripture andexperience tallying together, and both acknowledged true. Yet all will not do. The syllogism is plain, easy and undcnial^le; but the conclu- sion is never drawn until the direct testimony of faith itself, in its own exercise, draws it. The bible, which is infallible, testifies that if I love God's people, I am inter- ested in Christ, am born again, and possess true religion. I do love God's people; I feel it in my heart. Their reli- gious conversation delights me. I have the idea that they belong to Christ, that his Spirit is in them, and that they are comformed in their degree to his image. I love their company; I love to look at them, I love to think of them, I wish I was as good as them, &c. and when I hear of a sinner brought from sin to the paths of religion, let him have been ever so wicked before, and let me hate him ever so much, even although I hated his very looks and ways, and every thing about him as a sinner before, the moment I either see it, or hear of it, my heart is going towards him with sensible feelings of affection and good will. Now comes the conclusion. Therefore, I am a dis- ciple of Christ, passed from death unto life, dwelling in the light; and God and his love dwell in mc. But all falls through; the conclusion is kept back, in spite of ail our good sense, our confidence in the truth of the bible, and the conscious testimony of our own hearts. Why? The doubting christian cannot tell, for he is sure of both the j)arts of the syllogism; but somehow, he cannot draw a conclusion, which he can hardly help drawing: Let him go on mere theory, and jiC can draw it in a moment; but 4 r: 586 in his own case it is impossible. I ask again, why? Cer« tainly just for the want of the direct evidence of the con- sciousness of believing; give him this, and he can, and will, and must conclude his syllogism. 3. To hunger and thirst after righteousness is an evidence of holiness. This is an exercise of holiness, more properly speaking; for it is an inclination of the heart toward that which is right. Christians feel this evi- dence more, and less, at different times; sometimes indeed, it is very low, and scarcely discernible; at other times it rises higher and higher; and sometimes it rises even to panting, like the hunted hart for the water brooks. And the christian through his weakness, sometimes indulges a fretful temper, and either chides the delay of the divine influences of grace, and implicitly blames his Redeemer, in pretending to blame himself, or concludes he has no religion because he does not get all he wants. 4. To hate and loathe one's own heart and ways, and to feel an abhorrence of those things which lead to sin, to wish to be delivered from inward corruption, and to be eonsciencious in endeavouring to perform all the duties of religion, and to guard our lives from those things which are contrary to the will of God or dishonouring to the gospel, are all evidences of holiness. I grant the strictest attention to duty, and the most unspotted external mo- rality of itself, is no sign of holiness; yet a regular life proceeding from a holy disposition of heart is an evi- dence of holiness, and always will, in a suitable degree, be a consequence of sanctification. If a christian has been a moral man before he believed, he will only feel a change in the temper of his mind, and in the spirit from which he will perform the duties of re- ligion. But if he was wicked in his former conduct, he will experience a change both in heart and life. At any rate, the believer or the holy man will stru'ggle through his weaknesses and shortcomings, and uniformly love religion; and will endeavour to live soberly, righteously, 587 and godly in this world; he will study to maintain j^ood works; and he will do it from a sense of duty and a real taste for holiness. I mis^ht mention many other particulars as evidences of a gracious state; but 1 have placed before my reader what I coiTccive to be tlic most important, and those which are most usually inquired into. I have attempted also to arrange them in their natural order, in which it will be most likely to find them, and most convincing when they are found. Here, in the last place, I will insert what I have before observed; that although you may inquire after all these evidences, one by one, either A\hen you read them over or when they are laid before you from the pul])it, or brought forward in your examinations by your own re- collection or judgment, yet you would do uell, not to' expect to find yourself in the exercise of them all at once; for perhaps you may find that you often experience the want of some of them; and be sure you inquire as to your consciousness of believing, the very first thing you do. If you succeed in this, you may go on to the others; only take care you do not overload yourself with eviden- ces; one or two, or three good ones, is enough for once. But if you cannot ascertain that you are a believer, by the direct exercise of your faith on Christ, you may stop short; for you will labour in vain, in search of holiness, till you get that. For the want of this hint, many a se- rious person goes drooping to the grave. And if you find you are deficient in the positive surrender of your heart to Christ on the free offer of the gospel, your duty- is to go forthwith and give your heart unto him, just as it is; and put your trust in him; and if you cannot do it the first trial, try again; if }ou fail again, be not discou- raged; for Christ is waiting for \ ou, with his heart full of pity, and his hands full of blessings; try a third time, and a fourth; and never giv e up trying, nor do one thing 588 else until that matter is settled; and then, and never till then, are you fit to examine for a sis.gle evidence of ho- liness. But when you are conscious of doing this, then you may feel for Christ in your heart; and you need not fear, but before long you will discover some proof of his being in you the hope of glory. CHAPTER XXI. Perseverance. Final perseverance in grace is another consequence of an interest in Christ. This is a most interesting and a most comfortable doctrine. I know not how a poor, weak, fallible creature could enjoy any satisfaction in this world, were it not for the hope and confidence of being kept by the power of God through faith luito salvation; and with this confidence any christian might rejoice with joy un- speakable and full of glory. I have several times hinted at this doctrine already in the course of this treatise; and I have of necessity esta- blished the principles- on which it rests, in my treatise on election, and several parts of the covenants. It comes in course now to take a short view of it that we may be convinced of the truth of it, understand it, a^d derive the advantage from it which it is calculated to give; and we shall endeavour to be as concise as possible. 1. The doctrine of perseverance is established on the doctrine of election. If the bible proves the glorious pur- pose and plan of election to be the conformity of God's people to the image of his Son, and in order to this, their effectual calling, justification and final glory as we see in Rom. 8. 29, 30. the final salvation of tiie saints is infal- lible. When the bible proves that ti.ey are .chosen in Christ, that they should be holy and without blame be- 589 fore him in love, as we sec in Epli. 1. 4. and that they are saved and called with an holy calling according to his own purpose, and grace which was given in Christ before the world began, as we find in 2 Tim. 1. 9. when God hath from the beginning chosen to salvation through sanctification of the Sjiirit and belief of the truth as we see in 2 Thes. 2. 13. we never can hesitate as to the per- severance of the saints. These scriptures, with many others, we have already considered in our treatise on election; and it is enough just to call the reader's attention to them here as infallible proofs that those who are in Christ will infallibly perse- A ere in grace to the end. 2. This comfortable doctrine is confirmed by the death of Christ. Christ died, not merely to give a chance of salvation to his people, but to redeem them from all ini- quity, and to purify to himself a peculiar people zealous of good works. Tit. 2. 14. Christ died for his sheep; and his Father loved him for giving his life for them. John 10. 1.'. 17. It is evident that his life was given for every one whose sins are pardoned; and if any of them should finalh fall away, his death would, as-to them, be in vain; and it is unreasonable, as well as unscriptural to think that such an infinite ransom should be applied in vain in any instance whatsoever. He must see the travail of his soul and be satisfied. Christ as the media- tor is made to his people wisdom, righteousness, sancti- fication, and redemption; and if so, then their salvation is infallible in every part of it. If they, or any of them fail in sanctification, then Christ is not their sanctification, or he is not in such instances a sufficient sanctification. The death of Christ is the hope, confidence and glory of his people; but if it fails, it is unworthy of confidence; and no reasonable man could glory in it. The death of Christ was a price paid for the salvation of his people: 2 Cor. 6. 20. 1 Pet. 1. 18, 19. If any of them be lost. 590 he must be an infinite loser, having lost the value of his precious blood; and divme justice which was satisfied resumes its claim on the sinner, after it had received the full ransom, which would be unjust. The death of Christ atoned for every sin which the ransomed sinner ever would commit. Tit. 2. 14. 1 Pet. 2. 24. Rom. 8. 33, 34. Nothing therefore but the insufficiency of his death can possibly be the cause of a sinner's condemnation when he is once interested in it. The death of Christ purchased every necessary influence of the Spirit for the sanctifica- tion of his people. If therefore his people are not com- pletely sanctified, the purchase was not sufficient and failed for want of sufficient efficacy. John 7. 38, 39. and 4. 14. The suretiship of Christ is founded on his death. The intercession of Christ is also founded on his death. Heb. 7. 22. and 9. 15—17. and 7. 25. and 10. 12. If any finally perish for whom Christ is a surety and intercedes, his intercession must fail; his suretiship must fail; and the merit of his death must fail. But these things are impossible; consequently it is impossible for a saint to fall firially from grace. 3. The perseverance of the saints rests upon the faith- ful engagements of Christ to his Father for his people. Those engagements are evident from those places where Christ shows his willingness to engage in the work of his Father: " Lo, I come; I delight to do thy will, O God." This is the will of him that sent me, &c. John 6. 38, 39, 40. and 10. 18. 27, 28, 29. If therefore Christ is faithful to his engagements none of his people can ever finally fall away and be lost at last. 4. This comfortable doctrine is farther established by the promises of the gospel made to believers: " He that " believeth shall be saved." If belie^'ers fall away then, he that believeth may be damned; which is impossible as long as Christ is true, and able to fulfil his word. They 591 shall never perish; I will raise them up at the last day. They sliall never come into condemnation; I will never leave you nor forsake you, &c. &.c. How many, how true and faithful, how unchangeable and how powerful arc these promises. But all is vain and false if one christian finally falls away. 5. The truth of this doctrine is farther established b_v the indwelling of the Spirit as a seal, and an earnest of the inheritance. Eph. 1. 13, 14. The seal is God's im- age, which is holiness instampcd by sanctification; and this same holiness is the earnest, or so much in hand, to confirm the covenant, or give a proof of its validity, or a sure pledge that they shall in due time receive the whole. Now if one believer fails, (for every believer receives this seal and earnest after he believes, verse 13.) of the purchased possession, the seal is broken, the earnest is false, and the work of the Spirit is vain and delusive. But who can venture to assert these things? But they must do it, if they assert that a believer finally^falls from grace. 6. This doctrine is confirmed by the oath of God. Heb. 6. 16 — 20. And is it possible that we cannot believe it still? If one who has fled for refuge to Christ finally falls away, his strong consolation is blasted, and the Deity is perjured, and the two immutable things, the promise and oath of God, have changed; all which is impossible. Therefore the believer never can finally fall away. For he is kept by the power of God through faith iinto sal- vation, to an inheritance uncorrupted and which fadeth not away.* * It is objected to this doctrine, although it is so well established by the gospel, and although the salvation of every soul depends on the truth of it, and although it is such a comfortable doctrine, that we may say that the comfort of a christian depends entirely on it; that it promotes sloth and sin, and retards our progress in iioliness, Sec. Those objectors miglit as well, and with .i far honcster face, say that the sinner is not left enough to do; that his salvation is too 592 This doctrine is the life of a christian in the midst of trials and temptations, and even in his most happy circum- much by grace and too little by works; and that Christ in his truth will not be as faithful to work grace in a believei-'s heait for his own glory, as the believer would be for his own happiness. This is the true meaning of the objection; and if it was the true plan of salvation, God have mercy on us all ! A pretty hand the sinner would make. This doctrine, instead of having such a baleful tenclency, is truly enough to inspire our hearts with every thing good, great and glori- ous. He must be dead to every feeling of gratitude indeed who ould argue himself into stupid inactivity because he has a faithful friend so great and good that he has a right to his whole heart. Who can take a view of Christ at the right hand of God, pleading hisown death and sufferings in his behalf without feeling him a friend who sticketh closer than a brother? How unnatural it must be to feel a heart inat- tentive to the best honour and dignity of such a friend as Jesus, who takes the whole charge of our salvation. Hope is the greatest stimulus to activity that can possibly possess the human mind. There is no danger of a man becoming dull and sluggish and stupid who is influenced by a solid hope of obtaining a most glorious prize. Such a hope as this, says the apostle, inspires the sons of God to purify themselves even as Christ is pure; and no- thing in all the bible is better calculated to give the believer such a hope, than the doctrine of the infallible perseverance of the saints. It is evident that the salvation of a sinner is in consequence of God's purpose, Christ's death, suretiship, intercession and the inward \vork of the holy Spirit according to Christ's engagements to his Father and his promise to believers; how then can it be the cause of sin, when it is the only thing that delivers us from il? Does not the Spi- rit of Christ abide in the hearts of believers to sanctify them and to lead them into all truth? Then how can it retard sanctification for this work assuredly to go on in our hearts? I have sometimes wondered if the class-leaders, preachers, elders and bishops, among our brethren the methodists ever think of Christ's intercession, his promises to believers, the prevalence of his nlonc- ment, &c. as the grounds of the believer's hope. If they do, what can they infer from these things? Certainly when they think of falling away, they must find some difficulty to reconcile their sentiments with those scripture doctrines. How do they come boldly to the u'li one of grace, because they have a great high priest \vho is passed into the heavens? Can they draw near to God with full assurance of faith? fan they have strong consolation because of the promise and oath of 593 stances he would have short and unsatisfactory consola- tion without this support. When a christian confines his God who cunnot lie, and yet believe they may fall away at the same lime? How inconsistent are these thinj^s? "When a believer for whom Christ has died as a surety, to whom he has given his word for his salvation, and for whom he pleads his own blood, falls away, is it because Christ ceases to plead for him? or is it because of the invalidity of his plea? or is it because the man has got so wicked in spite of all the power of Christ's intercessioa and Spirit, that he is given up as insalvable? And does the Father love his Son to lose a sheep, when he had intrusted the salvation of his soul to him? And when Christ gives him up, does all his former sins which had been forgiven return upon him again? If so, is he punished for those sins, after Christ had suflered once for them al- ready? Would it be just in God to do so? Every one grants that sins arc pardoned through the atonement of Christ. But when a pardoned believer falls away, and his sins return on him again, what becomes of the atonement of Christ which was imputed to him? In this case it must become null and void. The blood of atonement which was sprinkled upon him, must be taken off; or does he. go to hell with the blood of Christ upon him, and with his sins half pardoned? This would be awful indeed. When the blood of Christ is imputed, it is complete, and covers all sin. But the doctrine of falling from grace thwarts the whole system of the atonement of the cross, and makes our pardon depend on ourselves, and not on Christ I have often wondered if the sensible methodists ever weighed their sentiments; and if ihcy do, whether they are not sometimes struck with a sense of the absurdities of their plan. Or do they just content themselves with taking things for granted, without ever looking at them? Their whole sclicme is bottomed on downright legality. I know they talk of free grace, and pretend to preach it too. But free grace is more than merely the word free and the word grace, put to- gether to make two sylaljles. In the salvation of a sinner it means something: and something too that the methodists always deny, al- though they frequently use the phrase, and professedly hold to the doctrine. Is their denying tlie doctrine of election any thing like free grace? It saps the very founddiion of it. No man can deny this doctrine, without either denying salvation altogether, or holdhig to salvation "without any purpose in God to save; and consequently the purpose must originate in the sinner. The sinner must take a notion to be saved, before God will take a notion to save him. Is this free grace? 4 F 594 vievvb to his present circumstances, he may indeed be the happy subject of a very comfortable frame; but when he Does their notion of falling away from grace look like free grace? Does it not depend on the sinner whether his salvation will be com- plete or vise be accci)tabk' to God l)ut by an intcrcbi in Christ by faith. The Spirit convinces, or demonstrates, as to righte- ousness (because Christ goes to the Father) when he brings forward the atonement of Christ, and shows it to the convinced soul, and gives clear views of its validity, and of the full approbation of the Father, on the satisfac- tory evidences given in the word; which is clearly evinced in the resurrection of Christ from the dead, and his glorious exaltation at the right hand of God as an inter- cessor. The Spirit by his divine illuminations demonstrates the propriety and excellence of holiness, and the infinite baseness of sin, by restoring to the soul the glorious manifestations of the divine excellence, and so influencing the mind to form a right judgment as to holiness and sin. This he does in consequence of Satan's being de- throned, and cast out of the sinner's heart; that is, when through the imputation of Christ's righteousness, tlie soul is brought from under the curse of the broken coveoant; all the dreadful consequences of the fall are removed; and the sinner is redeemed from his bondage to sin and Sa- tan. He is consequently sanctiiied, and brought to a con- formity to God's holy image. Hut let us notice, generally. 1. One of the distinguishing excellencies of the gospel is, that it lays a plan before the sinner, by which it is possible for his soul to become holy, and so the image of God restored to him which he forfeited and lost bv the fall. And an excellence of this plan is, that faith is the only thing required as a condition on the sinner's part, in order to obtain every savhig blessing of the gospel. How happy, how thankful, and how humble ought a sinner to feel himself, when he tliinks of the gospel plan of salvation. O sinner! on such a subject as this, would to God I could speak to your heart. \V'hat a most un- speakable privilege you enjoy! Had God dealt with you. 614 as you justly deserved, how miserable you would have been, long e'er how! Instead of being a subject of the kind offers of mercy, you would be lifting up your des- pairing eyes in the flames of hell, mingling groans with devils, wringing your hands, and gnashing your teeth under the weight of inflexible justice. But instead of this you have Christ pleading with you, in the gospel, to accept of salvation; and because you are not able to ran- som 3^our own soul, he offers you his own righteousness for your salvation. By him you may be pardoned, sanc- tified, and made happy for ever. Can you feel those circumstances, sinner? Do you know that by nature, you are under the curse of God's law? Do you know that Christ died on the cross, that sinners miglit live? Do you know that pardon and holi- ness are offered to you freely? Do you know that you must believe on the Lord Jesus Christ? Do you know that if you will not believe, you must be damned? How then can you be indifferent, and spend your time in care- lessness about the salvation of your own soul? But sinners are prone to make their excuses. They are too young, or too old; they are too busy or too care- less; it is time enough yet. Or perhaps they say, they can do nothing; and it is in vain to try. It is almost useless to make any reply to these objections; for even ^vhen we easily demonstrate the folly of them all, yet the sentiment remains still the same. A sinner's heart will reply, even when his mouth is shut, or even when he acknowledges his own folly; yet his life and daily prac- tice show that he is still the same. I would solemnly warn every sinner to guard against giving way to any temptation, that would persuade him to put off" religion one single moment. Let nothing dis- courage him from trying to believe in Christ. Christ is too precious, salvation is too interesting, and the immor- tal soul is too important to be slighted for insignificant 615 iiifles. Heaven is too glorious, hell is too dreadful, and eternity too long, to be disregarded by one who expects to die every moment; by one who expects to live for ever. Life is too short and too brittle to be trusted to. Death is too near to be put off; and judgment is too certain and awful to be disregarded. Does not the sinner shudder at the thought of d} ing out of Christ? then how can he live one moment destitute of faith, when he knows not but he must die after the very next breath he draws? 2. How can infidels trust to a sorry indigested plan for their eternal salvation? And how can they reject the happy offers which they enjoy, founded on the rational plan of the gospel? If the gospel is mere priestcraft, those priests who contrived it, really deserve credit for their ingenuity. All the wit and wisdom of Greece and Rome nevei- could have done it. iVIere human powers would fall infinitely short of such a plan. And I am serious when I say, that it would l)e proper, and very rational, and what any man of common sense would expect and have a just right to demand, that those gentlemen who profess to be so far into the secrets of natural reason, and are so very highly blessed with knowledge, and are so well enlightened that they need no revelation from iheir Maker, before they attempt to overthrow the gospel plan of salvation, would lay before us a better one. This they have never attempted yet; although they have been wri- ting, and talking, and thinking, through eighteen centu- ries; and this is the first thing they ought to have done. But it is no wonder they have never attempted to lay ii better plan than the gospel; but have contented tliem- selves with finding fault w ith the plan which was laid by Jesus of Nazareth. They are so much enlightened, and their diplomatic skill instructs them to know that it is much easier to pick at, and firid fault with, a beautiful edifice than construct it; any fool can do the one; but it jequires wisdom to do the other 61(3 What few outlines of a plan which we can at all collect from their writings is a mere chaos; and they differ in their notions. Some will have no hell nor devil, because they have never seen any; some have no justice in God, and I confess they are consistent with themselves here; for there must either be no sinners, or no justice, or no hell; if there are sinners, and if God is just, and if Jesus Christ was an impostor, there must of course be a hell; for justice and sinners, without Christ, must have a hell; sin and justice never could make a heaven. Some have no hereafter, so that death puts a final end to our exis- tance. Others again adopt a skeleton of morality, consist- ing in honour, honesty benevolence, &c. Now, ail these plans lack proof Reason contradicts them every one. It demonstrates that we are sinners, and that God is just, and that consequently he must punish; and the infliction of justice must make a hell for a,sinner; and that there is an hereafter. That plan is not a wise one which makes an immortal soul rest upon a mere vague notion for its eternal happiness. It is therefore reasonable for us to require something better than the gospel plan, before we can part with the christian reli- gion. We have immortal souls; and we confess that we are sinners; and we know that our Creator is a God of inflexible justice; and we know of no way to satisfy its infinite demand, but either by suffering in hell for ever, or by the imputation of the atonement of Him whom deists despise. The gospel is undoubtedly calculated to save a be- liever completely, if it is only true. It both pardons the guilty and sanctifies the sinner. It brings from under the curse, and entitles us to the blessing of God. This is salvation indeed, salvation of a sinner; and even reason itself declares that nothing short of this can possibly save one from ruin, who has transgressed the laws of God. We firmly believe the gospel to be true; it risks the 617 least, and insures the most; and on the stront^est testi- mony of any other plan we have ever heard oi'; and deists cannot reasonably exj^ect we can i^ive up our reHgion until they produee us a better plan than the gospel. In order to produce such a plan, they must have it to exceed the gospel in several particulars, before a believer can with piopriety, on principles of common sense, ex- change for it. In order to devise a plan preferable to the gospel, several things are necessar}', such as the fol- lowing: 1. It must give us a more perfect account of the di- vine perfections, of the works and providence of God, of the creation, of the introduction of sin, of the univer- sal depravity of the human race. 2, They must tell us whether a sinner can be saved or not consistent with perfect justice. If not, whether God will submit to be unjust himself, to save a sinner from the penalty of the law; if he will not, they must tell us whether tlie sinner himself suffers the penalty; or does a surety do it for him? If the sinner suffers himself, can he be happy and miserable both at once? or can he survive his sufferings? 3. If a surety suffers for him, is he able to do it, and live? and are his sufferings adequate to the demands of infinite justice? Who is the surety? Where is he? Has he made atonement? or has he promised to do it? 4. They must tell us how we are to be interested in this atonement; or on what conditions God can be merciful to us. And in the last place, the truth of their account must be better established than the gospel is. Their proofs must be more substantial than the proofs for the christian religion. They must transcend the evidence or testimony which arises from miracles and prophecies, Sec. Their arguments must be stronger than Moses' dividing the Red Sea, and supporting an army consisting of between two and three million, men women and children, in a barren wilder- ness fortv years; than Joshua's commanding the sunr to i J 618 stand still; than Clirist raising the dead, feeding five and seven thousand, giving sight to the blind, commanding the winds and the waves of the sea; the general dark- ness of Christ's crucifixion, the resurrection of Christ, Peter's curing a lame man, and many such miraculous things. Moreover their doctrine must be attended with power, so as to make their disciples to speak with tongues, and their principles prevail without civil authority, or the power of arms, in spite of all the opposition, spite, and malice of the world, of kings and emperors, fire and fagot. And add to all this, it must make sinners holy and regulate the disorders of the mind, to love God, and keep his commandments, better than the gospel does. Such must be the evidences in support of their plan, before it would be reasonable to expect that a christian, or any man Avho would wish to act wisely, could lay aside- the gospel plan and adopt theirs. Some such plan as this, and supported by stronger tes- timony than the bible, they ought to have brought forward long ago; and inasmuch as deists have hitherto neglected this important part of their duty, it is to be expected that now in this enlightened age of reason, they will engage in the arduous undertaking. Before they pretend to vilify our plan, and call our holy religion a delusion, and priest- craft, and our adorable Saviour an impostor, let us be fa- voured with a better plan of salvation than ours, attested by better evidences; and if they cannot do it, let them draw in their invectives, and acknowledge, like men of reason, that they are outdone. They need not think that christians are such fools, as to give up their religion for a pliantom; and to be laughed out of their principles, and jockied out of their hope. No: a bird in the hand is worth two in the bush. Our Saviour has made universal nature acknowledge his divine authority, from the sun in his meridian glory, down to the dark caverns of the earth. 619 He lias made the very elementb submit to his awful con- trol. Tiie animals both of the land and the seas, and the birds of the air have yielded to his authority. He has made man submit to him from the king on the throne to the beg- gar on the dunghil. Spirits from the higliest order in hea- ven, down to the lowest devil in hell, have acknowledged his glory. His gospel has alre:idy stood proof against the rage, and scorn, and wit, and subtlety of ten thousand books, ten thousand swords, ten thousand dangers, fire and death, ten thousand devils, and ten thousand deists; and it can save a sinner yet, as well as ever it did, and gains ground every day. And must we give up the bible? Not until they give us a better book; and if the\' offer us the book of reason in exchange, we will thank them very kindly for their gene- rous ofi'er, and tell them, that although they cannot find the bible in the book of reason, yet we can find the book- of reason in the bible. If they wish us to exchange, let them teach us something we do not know, and give us something we have not gotten. Christians 'are not such dupes in this enlightened age as to exchange their birth- right for a pot of pottage. Deists may talk, and write, and laugh, and ridicule; but what will they think, what will they say, or what will they do, when they find at the last day, the despised Jesus of Nazareth, silling on the throne of his glory, acknowledging his humble followers, and sentencing hypocrites, deists and devils, to hell? I am far from envying the happiness of deists in this world; and I am equally far from sporting with their misery hereafter; but it is a truth, the eternal welfare of their souls depends on the bible's being false. If I had not half the evidence I have for the truth of the bible, I hope I could never be guilty of such deliberate folly as to run such a dismal risk. But if they choose to do it, they must suffer for it in the end; and we need not tormentthem be- 620 fore the time. I sincerely wish they would be wise be* fore it is for ever too late. 3. It is in vain for hypocrites to tamper with the gos- pel. Those uho profess the Christian religion, and yet live contrary to its divine laws and doctrines, greatly in- jure the cause of the gospel. They cause the enemies of the Lord to blaspheme. It surely can be no mark of rea- son, to acknowledge the bible to be true, yet live like in- fidels, paying no more respect to the rules of the bible, than to thecoran, or to the morals of heathen philosophy. Those who oppose the bible lay hold of this unhappy circumstance, with a sophistical pretence to invalidate its influence; and although the enemies of religion would find some excuse, even if they did not lay hold of this, yet it is a pity that the professed votaries for the bible should give occasion to their professed enemies, to reproach the cause of God. Our Saviour and his apostles have guarded particu- larly against the unhappy consequences of professed christians conducting contrary to what they profess: *' Let your light so shine before men that others, see- *' ing 3^our good works, may glorify your Father who *' is in heaven." Also Paul says to Timothy, " In all *' things, showing thyself a pattern of good works, in doc- " trine showing incorruptness, gravity, sincerity, sound *' speech, that cannot be condemned; that he who is of " the contrary part may be ashamed, having no evil thing *' to say of you." It could not be reasonably expected but that many would be led to a profession of the gospel from sinister motives; hence it is that many acknowledge the bible to be true, and adhere to the orthodox principles of religion, who have never felt the power of godliness; therefore some are nothing but hypocrites, who would even con- tend for the faith once delivered to the saiats, when their life and conversation are as bad, and sometimes even 621 worse than professed infidels. But let all such carnal pro- fessors remember that they are blots in the church; and as Peter says " These are wells without water, clouds " that are carried with a tempest, to whom the mist of *' darkness is reserved for ever." And I have demonstrated in the table A B C D in this treatise, that they are ac- countable to God for all the mischief they do in disho- nouring the cause of Christ, in opening the mouths of infidel blasphemers against the gospel. 4. The truth lies here: no man can either feel or ex- hibit the truth of the gospel, but he, \\ho not only pro- fesses and believes historically those important doctrines, but also cordially complies with the requisitions of the bible, and consents to the covenant of grace. The true believer is interested in Christ, and is the sulDJect of sanctifying grace. Consequently his heart is renewed; and he is disposed to that which is good. He is conse- quently the object of ridicule and scorn, both from infi- dels and hypocrites. Yet when arguments are hatched up against the gospel by infidels, the regular conduct of the true believer is never brought forward; but only the con- duct of those who, according to the parable, say " I go " sir, but went not." But the true believer, except some instances of his remaining imperfections, over which he daily laments, is sure to be an honour to the cause of Christ, wherever he lives and wherever he goes. The reason is plain: he feels the proper influence of the gospel, and is actuated by the Spirit of God in his heart; and con- sequently lives soberly, righteously, and godly, in this present world. 5. Every one who has the opportunity to hear the gos- pel, ought to be aware of the awful consequences of trusting to a mere profession of religion. A man ought never to imagine himself possessing true religion, until he has believed in Christ. Nothing will bring a man from under the curse of the law of God, but the atonement of 622 Christ; and nothing can obtain that atonement but faitli, which is the only condition on which it is imputed. No man can be holy until he believes. The broken law, with inflexible rigour, forbids the removal of spiritual death until justice is satisfied. The unbeliever can be told of his guilty state. The Spirit of God can, consistent with the principles of justice, convince of sin, and reveal to the miserable culprit his lost and undone condition. Therefore it is not inconsistent with inflexible justice for the word and Spirit to alarm the conscience of the cursed sinner, and make him feel his awful wretchedness. Also, no law can forbid any legal plea in favour of the culprit, which will not contradict the requisitions of jus- tice. The introduction of a vicarious atonement, where there is no injury or dishonour done to the government, justice cannot forbid. Hence it is perfectly consistent with the utmost rigour of law, to admit the overtures in the gospel of the spotless righteousness of Christ; seeing he has, in the name of the transgressor, satisfied the law and made it honourable. The Spirit of God consequently, can, consistent with the rigour of divine justice, bring for- ward the overtures of the gospel, and enable the sinner to consent to the proposal; for in so doing he would act in a perfect consistency with the penalty of the broken law, both in convincing of sin and giving a view of the perfect atonement. But to remove the moral darkness of the mind by giving spiritual views or manifestations of the divine excellence, the beauty of holiness and the love of God, would be contrary to every dictate of justice, while the sinner remains under the curse. The covenant of works and the moral law would absolutely forbid it, until the penalty was endured. But when the sinner, sensible of His guilt and misery, and discovering the full and free offers in the gospel, is persuaded to believe, to yield to the gos- pel plan, and gives his consent; then he is delivered from the curse and entitled to the blessings of the covenant; 623 and the Spirit can, consistent with every principle of jus- tice, restore the image of God to his soul. Therefore let no sinner ever expect holiness but by be- lieving in Christ. .Every other plan is a mere evasion, and a diabolical scheme to frustrate the grace of God, and make the death of Christ to be a mere insi